By Richard Cross
The character and content material of the concept of Duns Scotus (c. 1266-1308) continues to be mostly unknown other than by way of the specialist. This booklet presents an available account of Scotus' theology, focusing either on what's specific in his proposal, and on matters the place his insights may possibly turn out to be of perennial price.
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Extra resources for Duns Scotus (Great Medieval Thinkers)
He notes that on the proposed scenario, there would be "no certitude about any concept" that is applied to God;23 we could not tell whether a theological statement were true or false. Scotus makes the second criticism as follows: If you maintain that. . 21 The idea is that, on the equivocation theory, we cannot use creaturely perfections to make inferences about the divine nature, since the creaturely perfection is "wholly different" from the cognate divine perfection. , concept], theology would simply perish.
Its aim is to issue in right action37—what Scotus labels 'praxis':38 The intellect perfected by the habit of theology apprehends God as one who should be loved, and according to rules from which praxis can be elicited. 39 The argument, I take it, shows that theology is a practical science. But it does not yet show that theology is merely a practical science, and not at all theoretical. Scotus, however, provides a further argument to show that theology is not at all theoretical. He reasons that every item in the science of theology is, or can be, action-directing, because the more we know about theology, the more we might be disposed to love God.
Put thus, the premise looks wholly plausible. But there would be no problem with an infinite E-series thus construed. 12 As I noted above, Scotus, just like Aquinas, is happy with the claim that there could be an infinite A-series. The reason is that, however long or short an A-series is, its various stages will always require further explanation outside the series. An infinitely long A-series is no more problematic or explanatorily insufficient than a finite series. 13 I have indicated where I think that there are problems with Scotus's non-modal argument.
Duns Scotus (Great Medieval Thinkers) by Richard Cross