Richard Rufus of Cornwall (d. after 1259)

2018 ◽  
Author(s):  
Rega Wood
Keyword(s):  
Thirteenth Century ◽  
Biblical Theology ◽  
John Duns Scotus ◽  
Duns Scotus ◽  
Franciscan Order ◽  
Aristotelian Metaphysics

A thirteenth-century philosopher and theologian, Rufus was among the first Western medieval authors to study Aristotelian metaphysics, physics and epistemology; his lectures on Aristotle’s Physics are the earliest known surviving Western medieval commentary. In 1238, after writing treatises against Averroes and lecturing on Aristotle – at greatest length on the Metaphysics – he joined the Franciscan Order, left Paris and became a theologian. Rufus’ lectures on Peter Lombard’s Sentences were the first presented by an Oxford bachelor of theology. Greatly influenced by Robert Grosseteste, Rufus’ Oxford lectures were devoted in part to a refutation of Richard Fishacre, the Dominican master who first lectured on the Sentences at Oxford. Though much more sophisticated philosophically than Fishacre, Rufus defended the more exclusively biblical theology recommended by Grosseteste against Fishacre’s more modern scholasticism. Rufus’ Oxford lectures were employed as a source by Bonaventure, whose lectures on the Sentences were vastly influential. Returning to Paris shortly after Bonaventure lectured there, Rufus took Bonaventure’s lectures as a model for his own Parisian Sentences commentary. Rufus’ Paris lectures made him famous. According to his enemy Roger Bacon, when he returned to Oxford after 1256 as the Franciscan regent master, his influence increased steadily. It was at its height forty years later in the 1290s, when John Duns Scotus was a bachelor of theology. Early versions of many important positions developed by Duns Scotus can be found in Rufus’ works.

Henry of Ghent (early 13th century–1293)

2018 ◽  
Author(s):  
Steven P. Marrone
Keyword(s):  
Fourteenth Century ◽  
Thirteenth Century ◽  
Ontological Argument ◽  
Theory Of Knowledge ◽  
John Duns Scotus ◽  
13Th Century ◽  
Duns Scotus ◽  
Henry Of Ghent ◽  
Divine Illumination ◽  
True Knowledge

Perhaps the most influential theologian between Thomas Aquinas and Bonaventure in the third quarter of the thirteenth century and John Duns Scotus at the beginning of the fourteenth century, Henry of Ghent stands at a turning point in scholastic philosophy. He was a defender of traditional Neoplatonic positions and has often been seen as the epitome of thirteenth-century Augustinianism. Yet his convoluted metaphysics and a theory of knowledge weaving together Neoplatonic and Aristotelian strands inspired novel philosophical trends in the fourteenth century, particularly among Franciscan thinkers. His work thus constituted the point of departure for scholastic giants like Duns Scotus and William of Ockham, who not only used him as a foil against which to articulate their own system of thought but also absorbed much of his fundamental philosophical outlook and terminology. Characteristic of Henry’s metaphysics was an essentialism so pronounced that critics accused him of positing a realm of essences separate from worldly actuality. In his defence, Henry insisted that essences, though prior to actual existence, were separate only as grounded in the divine exemplars of things, but the Platonism of his approach struck his contemporaries as extraordinary nonetheless. Ironically, Henry’s understanding of essence as congruent with intellectual coherence provided an opening for a more logic-based analysis of modality, especially possibility, in succeeding thinkers such as Duns Scotus. The emphasis on essence re-emerged in Henry’s theory of knowledge, and at least in his early writings he offered a vision of knowing truth through divine illumination often taken as paradigmatic of medieval Augustinianism. Even his later attempts to cast epistemology in a more Aristotelian light retained the insistence that true knowledge somehow entails access to the exemplary essences in God’s mind. The same essentialism led Henry to formulate what he called an a priori proof for God’s existence, best approximation in the thirteenth century to Anselm’s ontological argument. Again, however, Henry’s Augustinianism provided an unintended springboard for innovation, leading to Duns Scotus’ theory of the univocity of being and metaphysical proof of God’s existence.

Suppositum between Logic and MetaphysicsSimon of Faversham and his Contemporaries(1270-1290)

Vivarium ◽  
2013 ◽  
Vol 51 (1-4) ◽  
pp. 205-229 ◽  
Author(s):  
Dafne Murè
Keyword(s):  
Thirteenth Century ◽  
Linguistic Context ◽  
John Duns Scotus ◽  
Metaphysical Problem ◽  
Duns Scotus ◽  
Albert The Great ◽  
Central Elements ◽  
Sophistical Refutations

Abstract This article is the result of research on the occurrences of the terms suppositio, supponere and their linguistic derivations in the literature on fallacies (comments on the Sophistical Refutations) of the second half of the thirteenth century. The authors analysed are Albert the Great, Giles of Rome, Simon of Faversham, the so-called Incerti Auctores (Anonymous C and SF), the Anonymous of Prague (P) and John Duns Scotus. The central elements that emerge are the role played by the notion of suppositum and by the linguistic context (adiuncta, determinatio) to determine the denotation of an expression, and the importance of the metaphysical problem of the unity and identity of suppositum in both the theory of predication and the theory of inference. Both subjects, obviously, are closely connected.

Gerard Manley Hopkins and the Spell of John Duns Scotus

2015 ◽  
Author(s):  
John Llewelyn
Keyword(s):  
Nineteenth Century ◽  
John Duns Scotus ◽  
Gerard Manley Hopkins ◽  
Duns Scotus ◽  
Formal Distinction

The Early Mediaeval Scottish philosopher and theologian John Duns Scotus shook traditional doctrines of logical universality and logical particularity by arguing for a metaphysics of ‘formal distinction’. Why did the Nineteenth Century poet and self-styled philosopher Gerard Manley Hopkins find this revolutionary teaching so appealing? John Llewelyn answers this question by casting light on various neologisms introduced by Hopkins and reveals how Hopkins endorses Scotus’s claim that being and existence are grounded in doing and willing. Drawing on modern respon ses to Scotus made by Heidegger, Peirce, Arendt, Leibniz, Hume, Reid, Derrida and Deleuze, Llewelyn’s own response shows by way of bonus why it would be a pity to suppose that the rewards of reading Scotus and Hopkins are available only to those who share their theological presuppositions

John Duns Scotus

2011 ◽  
pp. 611-619
Author(s):  
Thomas M. Izbicki ◽  
Russell L. Friedman ◽  
R. W. Dyson ◽  
Vilém Herold ◽  
Ota Pavlíček ◽  
...  
Keyword(s):  
John Duns Scotus ◽  
Duns Scotus

scholarly journals The Franciscans and Yaylaq Khatun

2017 ◽  
Vol 13 ◽  
pp. 45-59
Author(s):  
Szilvia Kovács
Keyword(s):  
Thirteenth Century ◽  
Franciscan Order

This study explores two issues. The first topic, as the title suggests, deals with the appearance of the Franciscan Order and its expansion at the expense of the Dominicans on the southern Russian steppe in the second half of the thirteenth century. The second question is tied to one of the successes of the Franciscans: the conversion to Christianity of one of the wives of Nogay, the khanmaker, the powerful lord of the western regions of the Golden Horde. I will reconstruct what can be ascertained about this khatun, based on Latin, Muslim and Byzantine sources.

scholarly journals Giovanni Vendramin i iluminacije u inkunabulama samostana Sv. Frane u Šibeniku

Ars Adriatica ◽  
2015 ◽  
pp. 115
Author(s):  
Bojan Goja
Keyword(s):  
John Duns Scotus ◽  
High Quality ◽  
Duns Scotus

The monastery of the Conventual Franciscans at Šibenik houses a valuable collection of incunables among which the illuminated examples deserve particular attention. The incunable of John Duns Scotus’ Scriptum in quattuor libros Sententiarum Petri Lombardi (Johannes de Colonia et Johannes Manthen, Venice, 1477) is decorated with high-quality figural and phytomorphic illuminations displaying marked similarities with the works of Giovanni Vendramin, a Renaissance miniaturist from Padua. The edition of Caesar’s Commentariorvm de bello Gallico (Milan, Antonius Zarotus, 1477) features decorative frames with white vine stalks (bianchi girari). This type of the decorative frame was frequently used by Giovanni Vendramin and the examples from Šibenik are closely related to some of his works, especially those made for the Bishop of Padua Jacopo Zeno.

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