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36Thomas d’Aquin et les variations qualitativesIn Christophe Erismann & A. Schniewind (eds.), Compléments de Substance (Études sur les Propriétés Accidentelles offertes à Alain de Libera). pp. 147-165. 2008.
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71Durand of Saint-Pourçain’s Refutation of ConcurrentismReligions 15 (5): 1-22. 2024.The Dominican theologian Durand of Saint-Pourçain (ca. 1275–1334), breaking from the wide consensus, made a two-pronged attack on concurrentism (i.e., the theory according to which God does more than conserving creatures in existence and co-causes all their actions). On the one hand, he shows that the concurrentist position leads to the unacceptable consequence that God is the direct cause of man’s evil actions. On the other hand, he attacks the metaphysical foundations of concurrentism, first i…Read more
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1Sine qua non causality and the context of Durand’s early theory of cognitionIn G. Guldentops, A. Speer, F. Retucci & Th Jeschke (eds.), Durand of Saint-Pourçain and his Sentences commentary. Historical, Philosophical and Theological Issues, Peeters Pub & Booksellers. pp. 185-227. 2014.xx
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49Scotus geometres: The longevity of Duns Scotus’s geometric arguments against indivisibilismIn M. Dreyer, E. Mehl & M. Vollet (eds.), La posterité de Duns Scot / Die Rezeption des Duns Scotus / Scotism through the Centuries, . pp. 139-154. 2013.xx
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Bayle et les apories de la science divineIn Olivier Boulnois, Jacob Schmutz & Jean-Luc Solère (eds.), Le contemplateur et les idées: modèles de la science divine du néoplatonisme au XVIIIe siècle, Vrin. pp. 271-326. 2002.
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80Être licencié en Paradis: la prégnance du modèle scolaire au Moyen Age d’après un sermon de Robert de SorbonIn Denis Kambouchner & F. Jacquet-Francillon (eds.), La Crise de la Culture Scolaire. Origines, interprétations, perspective. pp. 45-64. 2005.
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133La théodicée de Pierre BayleIn Olivier Boulnois (ed.), Dieu d’Abraham, Dieu des philosophes: révélation et rationalité, Librairie Philosophique J. Vrin. pp. 171-193. 2023.Contrary to what many interpretations claim, according to Bayle faith does not completely eliminate reason. It intervenes to reveal factual truths that can only be known through revelation (for example, that God allowed Adam and Eve to sin). To these factual truths can be applied a rational principle (an axiomatic and evident one, according to Bayle, which he calls a "common notion"), namely, that "what God does is well done." God allowed sin, so we must think it was justified, even if we don't …Read more
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142Thomas d’Aquin, l’étiologie proclusienne, et la théorie du concours de Dieu à la causalité naturelleIn Dragos Calma (ed.), Reading Proclus and the _Book of Causes_, Volume 3: On Causes and the Noetic Triad, Brill. pp. 303-337. 2022.Bringing together two aspects of Thomas Aquinas's thought that have been studied separately: his theory of God's concurrence and his theory of instrumental causality, I show how he uses the latter (which I discuss first) to clarify the Proclusian principle that the first cause has a greater influence on an effect than the proximate causes. Thanks to this theory, Aquinas accounts for the fact that it is God who confers existence to every new being that is produced by natural processes, without ho…Read more
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20Giles of Rome on the Intensification of FormsQuaestio 20 217-238. 2021.On the question of the intensio/remissio formarum, Giles, while sharing Thomas Aquinas’s view’s main tenets, develops a very different theory - in fact, a theory that is unique, and deeply “aegidian”: the increase or decrease does not take place in the essence of a qualitative form, but only in its esse, in function of the disposition of the subject that receives this form. Giles’s position, however, may be threatened by a risk of infinite regress in the conditions that explain the receptivity o…Read more
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359Bayle et les apories de la raison humaineIn Isabelle Delpla & Philippe de Robert (eds.), La Raison corrosive. Études sur la pensée critique de Pierre Bayle, . pp. 87-137. 2003.I examine Bayle's infamous statement that Christian mysteries are not only "above" human reason, but are "against" it. I put it back in the context of 16th-17th century Reformed thought. I then discuss the relation between reason and faith according to Bayle.
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23Causation and Cognition in Early Modern Philosophy ed. by Dominik Perler and Sebastian Bender (review)Journal of the History of Philosophy 59 (4): 688-689. 2021.
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41Giles of Rome on the Intensification of FormsQuaestio 20 217-238. 2021.Quaestio, Volume 20, Issue, Page 217-238, January 2020.
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From invincible ignorance to Tolerance: Arriaga, Vázquez, and BayleIn Summistae: The Commentary Tradition on Thomas Aquinas’ Summa Theologiae from the 15th to the 17th Centuries, Leuven University Press. pp. 315-337. 2021.An important step in In Pierre Bayle’s defense of religious tolerance is to refute St Augustine’s claim that heretics who refuse to convert to the true faith do so out of ill will. This claim legitimizes, for Augustine and his followers, the application of temporal sanctions to those heretics, in order to offset their wicked inclination and restore their free will. To counter this view, Bayle uses the theological notions of invincible ignorance and dutiful erroneous conscience, elaborated duri…Read more
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240Postérité d’Ockham. Temps cartésien et temps newtonien au regard de l’apport nominalisteIn Eric Alliez (ed.), Metamorphosen der Zeit. pp. 292-322. 1999.
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La philosophie des théologiensIn Jean-Luc Solère & Zenon Kałuża (eds.), La Servante et la Consolatrice. La philosophie dans ses rapports avec la théologie au Moyen Âge, Vrin. pp. 1-44. 2002.
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Les degrés de forme selon Henri de Gand (Quodl. IV, q.15)In Guy Guldentops & Carlos Steel (eds.), Henry of Ghent and the Transformation of Scholastic Thought. pp. 127-155. 2003.
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403Les images psychiques selon S. AugustinIn Danielle Lories & Laura Rizzerio (eds.), De la phantasia à l'imagination, Peeters Publishers. pp. 103-136. 2003.
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436Remédier aux passions : de la ‘fortitudo’ antique et médiévale à la ‘résolution’ cartésienneIn Bernard Besnier, Pierre-François Moreau & Laurence Renault (eds.), Les Passions antiques et médiévales. Théories et Critiques des Passions, 1. pp. 213-248. 2003.
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141Bayle, les théologiens catholiques et la rétorsion stratonicienneIn Anthony McKenna & Gianni Paganini (eds.), Pierre Bayle et la République des Lettres. Philosophie, religion, critique. pp. 129-170. 2004.I first explain the scholastic (Scotist) thesis on the independence of essences Bayle alludes to in the passage of the Continuation des Pensée Diverses where he presents the Stratonicians' and the Chinese philosophers' retorsion. Then, I show that this retorsion applies to the argument of the existence of God based on "aseity", but not to the occasionalist argument based on the "quod nescis" principle. I conclude that materialism (the "Stratonician hypothesis") cannot be, for Bayle, a satisfying…Read more
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Edition de la question ordinaire n° 18, « de intensione virtutum”, de Godefroid de FontainesIn José Meirinhos & Olga Weijers (eds.), Florilegium Medievale. Études offertes à Jacqueline Hamesse. pp. 83-107. 2009.
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188Scepticisme, métaphysique et morale : le cas BayleIn Hubert Bost & Anthony McKenna (eds.), Les « Éclaircissements » de Bayle, . pp. 499-524. 2010.In this paper, I examine the problem of Bayle's skepticism. I show that he is not a wholesale skeptic. Rather, he thinks that reason is plagued by internal conflicts. But its principles, which clash with each other, can be adopted separately from each other. It is often what we have to do when dealing with metaphysical problems. This also entails that reason is not to be rejected as a whole when it happens to be contradicted by faith; only some of its principles have to be denied, and solely in …Read more
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Was the eye in the tomb? On the metaphysical and historical interest of some strange quodlibetal questionsIn Christopher David Schabel (ed.), Theological Quodlibets in the Middle Ages, The Thirteenth Century, Brill. pp. 506-558. 2006.
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226Tension et intention. Esquisse de l’histoire d’une notionIn Lambros Couloubaritsis & Antonino Mazzù (eds.), Questions sur l’Intentionnalité. pp. 59-124. 2007.
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Dominican Debates on the Intensification of Qualities at the Beginning of the 14th CenturyIn Andreas Speer & Andrea Colli (eds.), Censures, Condemnations, Corrections in Late Medieval Schools. pp. 293-346. 2020.
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82Scotus versus Aquinas on Instrumental CausalityOxford Studies in Medieval Philosophy 7 (1). 2019.The medieval notion of instrumental cause is not limited to what we call today “instruments” or “tools.” It extends way beyond the realm of technology and includes natural entities, for instance, the accidents by which a substance acts on another substance, sensible species in the air acting on a visual faculty, sacraments, bodily organs, and sometimes creatures with respect to God’s action. In all these cases, instrumental causes, like secondary causes in general, are subordinated to a principa…Read more
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5Thomas of Sutton on Intellectual habitusIn Nicolas Faucher & Magali Roques (eds.), The Ontology, Psychology and Axiology of Habits (Habitus) in Medieval Philosophy, Springer. pp. 205-227. 2018.According to the Dominican Thomas of Sutton, the reception of intelligible species in the potential intellect is in every point similar to the actualization of forms in matter, which means that the potential intellect remains completely passive through the whole process of concept acquisition. However, Sutton adds that when the intelligible species are stored in the memory and aggregate in logically organized clusters, thus becoming intellectual habitus, they have a way of being that is not foun…Read more
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144Sine qua non causality and the context of Durand’s early theory of cognitionIn G. Guldentops, A. Speer, F. Retucci & Th Jeschke (eds.), Durand of Saint-Pourçain and his Sentences commentary. Historical, Philosophical and Theological Issues, Peeters Pub & Booksellers. pp. 185-227. 2014.This paper explores the origins of the term "causa sine qua non" used by Durand de Saint-Pourçain to describe the role of material things in knowledge. I show that its technical meaning comes from the Stoics and was transmitted to the Middle Ages by Boethius' commentary on Cicero's Topics. The expression "sine qua non" here does not have the ordinary and restricted meaning of "indispensable", "necessary condition", which can also apply to direct, per se causes of an effect. In the present contex…Read more
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