John Duns Scotus: On being and cognition: Ordinatio 1.3, Edited and Translated by John van den Bercken
John Duns Scotus: On being and cognition: Ordinatio 1.3, Edited and Translated by John van den Bercken
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DOI：
10.1007/s11153-018-9674-1
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发表时间：
2018-06
影响因子：
0.9
通讯作者：
Eric W. Hagedorn
中科院分区：
文献类型：
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作者：
Eric W. Hagedorn
John Duns Scotus (c. 1265–1308) was among the most innovative and most influential Christian philosopher-theologians of the later Middle Ages. Among theologians he is perhaps best known for his defense of the Immaculate Conception of Mary and his view that there are some univocal predications between God and creatures; among philosophers, he is better known for his positions on the nature of metaphysical possibility, the freedom of the will, and the problem of individuation. His influence on both his immediate contemporaries and on successive generations has been profound. Despite this fame (or, in some circles, notoriety), until very recently only a small portion of Scotus’s work had been readily available in English translation. This lacuna has begun to be remedied over the last 30 years or so, greatly aided by the ongoing effort to assemble critical editions of his philosophical and theological writings. In this recent addition to the growing collection of new translations, John van den Bercken has provided a complete translation of a key text in the Scotistic corpus, the third distinction of the first book of Scotus’s Ordinatio. Scotus’s Ordinatio is a commentary on the Sentences of Peter Lombard, a twelfth-century work that by Scotus’s time had become the standard theology textbook at the Universities of Paris and Oxford. Lecturing on the Sentences was very roughly the medieval equivalent of writing a doctoral dissertation, and thus was a task that nearly every late medieval philosopher-theologian engaged in at some point early in his career. Scotus’s case is somewhat unusual in that he gave two distinct sets of lectures on the four books of the Sentences; the manuscript tradition preserves transcripts of both the early lectures at Oxford (known as the Lectura) and the later lectures at the University of Paris (known as the Reportatio), as well as a distinct third commentary. This third commentary, the Ordinatio, seems to have been
