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	John Duns Scotus (Stanford Encyclopedia of Philosophy/Fall 2001 Edition)
		Scotus then goes on to argue that there is an ultimate goal of activity (a being that is first in final causality), and a maximally excellent being (a being that is first in what Scotus calls "pre-eminence").
		Scotus next proves that the three primacies are coextensive: that is, any being that is first in one of these three ways will also be first in the other two ways.
		Scotus argues that the human intellect is capable of achieving certainty in its knowledge of the truth simply by the exercise of its own natural powers, with no special divine help.
	www.science.uva.nl /~seop/archives/fall2001/entries/duns-scotus (8743 words)

	Duns Scotus - Wikipedia, the free encyclopedia
		Duns Scotus was one of the most important Franciscan theologians and was the founder of Scotism, a special form of Scholasticism.
		Scotus' is usually associated with voluntarism, the tendency to emphasize God's will and human freedom in all philosophical issues.
		Scotus was perhaps one of the most influential medieval logicians, in the ranks of Peter Abelard and William of Ockham.
	en.wikipedia.org /wiki/Duns_Scotus (577 words)

	Quodlibet Online Journal: Dun Scotus On The Question Of Whether A Material Substance Of Its Very Nature Is Singular (Site not responding. Last check: 2007-11-01)
		Scotus begins his critique of the theory that natures of themselves are particular, by underscoring the causal relation between objects of the intellect and acts of the intellect.
		Scotus' claim that, "Anything whose proper unity is less that numerical unity, is not a numerical unity," simply implies that the specific unity of which the intellect is aware of is other than the numerical unity whereby individuals are distinguished, and this fact points to two unities rather than a two-fold implication of numerical unity.
		Scotus concludes his refutation of the theory that natures of themselves are singular, with a brief defense of the existence of the undetermined nature.
	www.quodlibet.net /scotus.shtml (7053 words)

	CATHOLIC ENCYCLOPEDIA: Blessed John Duns Scotus
		Scotus, being can be attributed univocally to God and creatures; but this again is false.
		Scotus does not, as is often asserted, maintain that science and faith can contradict each other, or that a proposition may be true in philosophy and false in theology and vice versa.
		Scotus was much given to the study of mathematics, and for this reason he insists on demonstrative proofs in philosophy and theology; but he is no real sceptic.
	www.newadvent.org /cathen/05194a.htm (4758 words)

	John Duns Scotus Biography \| Encyclopedia of World Biography
		Scotus, as he eventually came to be called, seems to have completed his study in the arts before 1293, for in that year he began his study for the higher degree of theology at Paris under Gonsalvo of Balboa.
		Scotus therefore played a very important role in the transformation of medieval epistemology from a conception of the intellect as a passive receptacle that knows only universal concepts to a view of the intellect as an active mind that knows individual things.
		Scotus taught that Mary was born without the stain of original sin, a doctrine known as the Immaculate Conception and eventually recognized as dogma in the Roman Catholic Church.
	www.bookrags.com /biography/john-duns-scotus (1135 words)

	The Philosophy of John Duns Scotus
		Scotus, in opposition to the Augustinian doctrine and in accord with Thomism, holds that the existence of God is not intuitive, but is only demonstrable a posteriori.
		Concerning the theory of knowledge, Scotus' voluntarist doctrine reveals that many metaphysical and theological truths which are for St. Thomas demonstrable by reason are not so for Scotus once he advances the principle that the passage or transition from effect to cause is not always legitimate.
		Scotus, led by his doctrine that prime matter has a complete essence, separate and distinct from that of form, admits that in every individual there is a multiplicity of forms.
	www.radicalacademy.com /philscotus.htm (2673 words)

	Island of Freedom - John Duns Scotus
		Scotus combined the Aristotelian theory of knowledge directed to the nature of physical objects as achievable by the abstractive power of the intellect with the Franciscan view of the soul as a substance in its own right with powers of intellection not confined to sensible reality.
		Scotus was one of the most profound and subtle of the medieval theologians and philosophers known as Schoolmen.
		Duns Scotus was a staunch supporter of the doctrine of the Immaculate Conception, which Pope Pius IX defined as a dogma of the Roman Catholic church in 1854.
	www.island-of-freedom.com /SCOTUS.HTM (809 words)

	Duns Scotus, Metaphysician
		Scotus held that metaphysics is the science of the transcendentals, which are "a family of concepts.
		Scotus then must show that there is only one kind of being that enjoys this "triple primacy"; next, that a being of this kind is infinite in perfection; and finally, that there can be only one such being.
		Scotus is especially significant, the authors contend, because he did more than simply reject a Neoplatonic theory of illumination in favor of an Aristotelian theory of abstraction.
	www.nd.edu /~wwillia5/wolter.htm (1113 words)

	John Duns Scotus
		Scotus agrees with Thomas Aquinas that all our knowledge of God starts from creatures, and that as a result we can only prove the existence and nature of God by what the medievals call an argument quia (reasoning from effect to cause), not by an argument propter quid (reasoning from essence to characteristic).
		Thus far Scotus is simply repeating Aristotelian orthodoxy, and none of his contemporaries or immediate predecessors would have found any of this at all strange.
		Scotus was a realist about universals, and like all realists he had to give an account of what exactly those universals are: what their status is, what sort of existence they have outside the mind.
	www.seop.leeds.ac.uk /archives/sum2001/entries/duns-scotus (8734 words)

	Leithart.com \| A word for Scotus
		Scotus argued that it is impossible to make a negative statement about God without an affirmation, and in fact the affirmation always precedes the negation.
		Scotus writes: "I never know, as regards something, whether it exists, unless I have some concept of that thing whose existence I know." If there is no positive content to the concept of God, there is simply no concept of God.
		Scotus accepts that terms are not predicated of God and creatures in exactly the same way, and also accepts the point that "creatures are only imperfect representations of the divine" as the reason for the necessity of analogy or something like it.
	www.leithart.com /archives/001626.php (1369 words)

	John Duns Scotus (circa 1266-1308) (Site not responding. Last check: 2007-11-01)
		Duns Scotus, John (circa 1266-1308), Scottish theologian and philosopher, founder of a school of Scholasticism known as Scotism.
		Duns Scotus held that universals as such do not exist apart from the human mind, but that each separate or "singular" thing possesses a formally distinct nature that it shares in common with other things of the same kind.
		Duns Scotus was one of the most profound and subtle of the medieval theologians and philosophers known as Schoolmen.
	www.connect.net /ron/dunsscotus.html (757 words)

	Blessed John Duns Scotus
		Scotus' works are usually appraised as abstruse, critical writings couched in language that is obscure.
		Duns Scotus pushed this obstruction from the path by showing that instead of being excluded from the redemption of the Savior, Mary obtained the greatest of redemptions through the mystery of her preservation from all sin.
		This, explained Scotus, was a more perfect redemption and attributes to Christ a more exalted role as Redeemer, because redeeming grace which preserves from original sin is greater than that which purifies from sin already incurred.
	campus.udayton.edu /mary/meditations/samaha10.htm (1629 words)

	Scotus on univocal concepts of God
		Scotus, who was a Scot, and Ockham, who was English, both studied and taught at Oxford, were both members of the Franciscan order, the order established at the beginning of the 13th century by Francis of Assissi.
		Scotus is arguing here that unless we have such concepts (concepts that imply no imperfection and can therefore be attributed to God in the same sense as they have when we form them in experience of creatures), there can be no knowledge of God.
		Scotus took it over and introduced an interesting modification: besides these concepts convertible with being, there are also certain others that are convertible with being in disjunctive pairs: every being is either finite or infinite, necessary or contingent, actual or potential.
	www.humanities.mq.edu.au /Ockham/z3601.html (5327 words)

	Blessed John Duns Scotus
		Scotus' works are usually appraised as abstruse, critical writings couched in language that is obscure.
		Duns Scotus pushed this obstruction from the path by showing that instead of being excluded from the redemption of the Savior, Mary obtained the greatest of redemptions through the mystery of her preservation from all sin.
		This, explained Scotus, was a more perfect redemption and attributes to Christ a more exalted role as Redeemer, because redeeming grace which preserves from original sin is greater than that which purifies from sin already incurred.
	www.udayton.edu /mary/meditations/samaha10.htm (1643 words)

	John Duns Scotus at Erratic Impact's Philosophy Research Base
		The precise aim of the work is not completeness or a simple survey of ethics but a demonstration of the rational unity and consistency of Scotus' moral philosophy and its accessibility to human reason.
		Scotus, who was a Scot, and Ockham, who was English, both studied and taught at Oxford, were both members of the Franciscan order, the order established at the beginning of the 13th century by Francis of Assissi.
		Scotus on the Primary Object of the Intellect
	www.erraticimpact.com /~medieval/html/john_duns_scotus.htm (822 words)

	A Book Review of: "Duns Scotus (Great Medieval Thinkers Series)" \| TheResurgence
		Scotus is very important also for emphasizing a feature of Franciscan theology, i.e., the stress that this medieval theological tradition gave to God's will.
		This radical notion of freedom--which Scotus ascribed to God and to human beings--comes closer to the modern notion of freedom as autonomy than, say, Augustine's or Thomas's notion of freedom as capacity to choose the end or goal which truly befits human beings as rational beings.
		Cross' commitment to treat Scotus as philosopher and as theologian is valid, because Scotus, like Thomas Aquinas or William of Occam or Bonaventura, did their philosophy in the framework of their theological vocation.
	theresurgence.com /david_scott_2004-10_duns_scotus (885 words)

	Bl. John Duns Scotus
		John Duns Scotus, among the few members of the faculty, refused to accede to the wishes of the King and chose the way of exile, sometime between the 25th and 28th of June 1308.
		Scotus in his attempt to introduce and teach a theological position different from that upheld by the university, had to appear in a public dispute before the whole academic body, at the risk of expulsion from the university if he failed to defend his doctrine.
		John Scotus pointed out: <"The Perfect Redeemer, must in some case, have done the work of redemption most perfectly, which would not be, unless there is some person, at least, in whose regard, the wrath of God was anticipated and not merely appeased."> Bl.
	www.ewtn.com /library/MARY/SCOTUS.htm (1317 words)

	[No title]
		It is with an allusion to the works of St. Thomas that Scotus' triple argument in defense of the necessity and therefore reliability of faith sets out: distinct knowledge of his end through cognition is necessary for every agent.
		Scotus is of the opinion that the perpetuity of a good of this kind is the very condition that makes this end desirable.
		Scotus points out that human beings can not know their end distinctly from natural sources.
	ccat.sas.upenn.edu /jod/augustine/sule (1235 words)

	Duns Scotus Significance (Site not responding. Last check: 2007-11-01)
		Duns Scotus is well-known as an exceptionally bright theologian capable of very precise analysis of theological and philosophical issues.
		Scotus' analyses still are of major importance to present day's theology and philosophy.
		Theologians like Scotus and Aquinas believed and lived from their spirituality which was daily nurtured by liturgy and prayer.
	www.dunsscotus.nl /Engels/DunsScotus_Significance.htm (233 words)

	The Works of John Duns Scotus
		Further revisions were made in Paris; we know that Scotus was still dictating questions for Book 4 as late as 1304, as well as updating the parts he had already revised while still at Oxford.
		It is particularly unwise to consider the basic text of the eleven volumes of the Vatican edition so far printed as necessarily representative of his final views simply because parts were updated with a view to what he taught later in Paris.
		In their earliest appearances, the Additiones were identified as an appendix to Scotus's Ordinatio, but they gradually came to be inserted into the Ordinatio itself to supply material where Scotus had left the Ordinatio incomplete -- a process that attests to the belief of Scotus's contemporaries and immediate successors in the authenticity of the Additiones.
	www.nd.edu /~wwillia5/dunsscotus/works.html (2461 words)

	Amazon.com: Duns Scotus (Great Medieval Thinkers): Books: Richard Cross (Site not responding. Last check: 2007-11-01)
		Duns Scotus is, along with Thomas Aquinas, perhaps the greatest of the medieval theologians and certainly the one who inspired the most interest in the centuries after his death.
		Scotus formulates his conclusions with a clarity and precision which is probably not matched until the renaissance of logic in 19th and 20th century analytical and linguistic philosophy.
		Scotus attempts to offer several arguments for the metaphysical existence of God, using a number of arguments and formulations quite different than those of other philosophers such as Aquinas, who Scotus often criticises at several points for fallacious reasoning.
	www.amazon.com /Duns-Scotus-Great-Medieval-Thinkers/dp/0195125533 (1591 words)

	John Duns Scotus Biography (Theologian) — Infoplease.com
		John Duns Scotus was a medieval Christian theologian and philosopher remembered mostly for his defense of the doctrine of Immaculate Conception (that is, that Mary, the mother of Jesus, was free of sin).
		A member of the Franciscan Order, Scotus taught in Oxford, Paris and Cologne (where he died), embraced Aristotelian philosophy and founded the branch of Scholasticism later called Scotism, a critical response to the teachings of Thomas Aquinas.
		Scotus was beatified by Pope John Paul II in 1993.
	www.infoplease.com /biography/var/johndunsscotus.html (332 words)

	Scotus Academy
		Scotus Fifth and Sixth Years travelled to St, Margaret's Convent in December keen to attend a debate on the motion: A woman is not inferior because she plays second fiddle to man. This being on the girls' home ground Lucy Bate, debating organiser for St. Margaret's, took the Chair.
		Scotus has group membership through its Modern Languages Staff to the Edinburgh German Society, at present based in Heriot Watt University and offering library facilities, social occasions, weekly lectures and exhibitions and classes in German, and also to the French Institute, Randolf Crescent.
		Scotus began the season with difficult fixtures and not surprisingly lost to Heriots 1 drew with Melville 1, 4-4, and were beaten by Heriot 2, 11-6.
	www.scotusacademy.net /Scotian-72.htm (10735 words)

	Duns Scotus John - Search Results - MSN Encarta (Site not responding. Last check: 2007-11-01)
		Duns Scotus John - Search Results - MSN Encarta
		Duns Scotus, John (1266?-1308), Scottish theologian and philosopher, founder of a school of Scholasticism known as Scotism.
		The most important critics of Thomistic philosophy (adherence to the theories of Aquinas) were the 13th-century Scottish theologian John Duns Scotus...
	encarta.msn.com /Duns_Scotus_John.html (115 words)

	CATHOLIC ENCYCLOPEDIA: Marianus Scotus
		Marianus Scotus the chronicler, whose Irish name was Maelbrigte, or "Servant of Brigid"; born, according to his own "Chronicle", in Ireland in 1028; died at Mainz, 1082.
		From the same source we learn also that in 1052 he became a monk, assuming the name Marianus, and that in 1056 he went to Cologne, where he entered the Irish monastery of St. Martin.
		Marianus Scotus" is the gloss: "Muirdach trog macc robartaig, i.e.
	www.newadvent.org /cathen/09662b.htm (639 words)

	The Internet Guide to Bl. John Duns Scotus
		John Duns Scotus, the Famous Franciscan Theologian: biography and Latin texts, by.
		Duns Scotus on the Common Nature and the Individual Differentia, by Dr. Peter King, in Philosophical Topics 20 (1992), 50-76.
		Scotus is an incisive philosophical examination of causality, and provides ample philosophic demonstration of the errors of Spencerian evolution.
	www.franciscan-archive.org /scotus (966 words)

	Patrick Ruffini :: SCOTUS Wired (Site not responding. Last check: 2007-11-01)
		SCOTUS Wire tracks every known story and blog post relating to the Supreme Court nomination of Judge John Roberts.
		SCOTUS Wire also goes beyond the '08 Wire by incorporating archives for individual publications.
		SCOTUS Wire: " SCOTUS Wire is an automated clipping service for the first blogged Supreme Court nomination in history.
	www.patrickruffini.com /archives/2005/08/scotus_wired.php (739 words)

	Amazon.ca: Duns Scotus: Books: Richard Cross (Site not responding. Last check: 2007-11-01)
		This book provides an accessible account of Scotus' theology, focusing both on what is distinctive in his thought, and on issues where his insights might prove to be of perennial value.
		Duns Scotus is, along with Thomas Aquinas, perhaps the greatest of the medieval theologians and certainly the one who inspired the most interest in the centuries after his death. Read the first page
		I find this to be a common defect amongst the analytic philosophers, who seem intent upon telling us that we can make good use mediaeval philosophy, but fail to see that they themselves are peripheral to that ressourcement.
	www.amazon.ca /Duns-Scotus-Richard-Cross/dp/0195125525 (644 words)

	Duns Scotus Criticism
		In the following essay, Cross analyzes and rejects Scotus's assertion “that God has libertarian freedom with regard to all his actions,” contending that such a claim creates an ethical contradiction between God's contingent action and the premise that God always acts in accordance with right reason.
		In the following essay, Burr studies the reasoning and conclusions of Scotus on the subject of the Transubstantiation of Christ, comparing his arguments with those of St. Thomas Aquinas and subsequent Scotist theologians.
		In the following essay, Ingham evaluates Scotus as a moral philosopher and assesses his discussion of the moral life.
	www.bookrags.com /criticisms/Duns_Scotus (292 words)

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