RR. PP. Bartholomaei Mastrii ... et Bonaventurae Belluti ... Philosophiae ad mentem Scoti cursus integer : tomus primus : continens Disputationes in Aristotelis Logicam.

Mode of access: Internet.

RR. PP. Bartholomaei Mastrii de Meldula, et Bonaventurae Belluti ... : Tomus secundus : continens Disputationes ad mentem Scoti in Aristotelis Stagiritae Libros Physicorum.

Mode of access: Internet.

RR. PP. Bartholomaei Mastrii de Meldula, et Bonaventurae Belluti ... : Tomus tertius : continens Disputationes ad mentem Scoti in Aristotelis Stagiritae Libros De Anima, De Generatione, & Corruptione, De Caelo, & Metheoris.

Mode of access: Internet.

Formalitas und modus intrinsecus : die Entwicklung der scotischen Metaphysik bei Franciscus de Mayronis /

Includes bibliographical references and sources (p. [349]-367) and indexes.

Beatific Enjoyment in Scholastic Philosophy and Theology: 1240-1335

This dissertation examines the concept of beatific enjoyment (fruitio beatifica) in scholastic theology and philosophy in the thirteenth and early fourteenth century. The aim of the study is to explain what is enjoyment and to show why scholastic thinkers were interested in discussing it. The dissertation consists of five chapters. The first chapter deals with Aurelius Augustine's distinction between enjoyment and use and the place of enjoyment in the framework of Augustine's view of the passions and the human will. The first chapter also focuses upon the importance of Peter Lombard's Sentences for the transmission of Augustine's treatment of enjoyment in scholastic thought as well as upon Lombard's understanding of enjoyment. The second chapter treats thirteenth-century conceptions of the object and psychology of enjoyment. Material for this chapter is provided by the writings - mostly Sentences commentaries - of Alexander of Hales, Albert the Great, Bonaventure, Thomas Aquinas, Peter of Tarentaise, Robert Kilwardby, William de la Mare, Giles of Rome, and Richard of Middleton. The third chapter inspects early fourteenth-century views of the object and psychology of enjoyment. The fourth chapter focuses upon discussions of the enjoyment of the Holy Trinity. The fifth chapter discusses the contingency of beatific enjoyment. The main writers studied in the third, fourth and fifth chapters are John Duns Scotus, Peter Aureoli, Durandus of Saint Pourçain, William of Ockham, Walter Chatton, Robert Holcot, and Adam Wodeham. Historians of medieval intellectual history have emphasized the significance of the concept of beatific enjoyment for understanding the character and aims of scholastic theology and philosophy. The concept of beatific enjoyment was developed by Augustine on the basis of the insight that only God can satisfy our heart's desire. The possibility of satisfying this desire requires a right ordering of the human mind and a detachment of the will from the relative goals of earthly existence. Augustine placed this insight at the very foundation of the notion of Christian learning and education in his treatise On Christian Doctrine. Following Augustine, the twelfth-century scholastic theologian Peter Lombard made the concept of enjoyment the first topic in his plan of systematic theology. The official inclusion of Lombard's Sentences in the curriculum of theological studies in the early universities stimulated vigorous discussions of enjoyment. Enjoyment was understood as a volition and was analyzed in relation to cognition and other psychic features such as rest and pleasure. This study shows that early fourteenth-century authors deepened the analysis of enjoyment by concentrating upon the relationship between enjoyment and mental pleasure, the relationship between cognition and volition, and the relationship between the will and the beatific object (i.e., the Holy Trinity). The study also demonstrates the way in which the idea of enjoyment was affected by changes in the method of theological analysis - the application of Aristotelian logic in a Trinitarian context and the shift from virtue ethics to normative ethics.

Recueil générale des anciennes lois françaises, depuis l'an 420 jusqu'à la révolution de 1789 : contenant la notice des principaux monuments des Mérovingiens, des Carlovingiens et des Capétiens, et le texte des ordonnances, édits, déclarations, lettres-patentes, réglemens, arret̂s du Conseil, etc., de la troisième race, qui ne sont pas abrogés, ou qui peuvent servir, soit à l'interprétation, soit à l'histoire du droit public et privé, avec notes de concordance, table chronologique et table générale analytique et alphabétique des matières /

t.I. 420-1270.--t.II. 1270-1308.--t.III. 1309-1327.--t.IV. 1328-1357.--t.V. 1357-1380.--t.VI. 1380-1400.--t.VII. 1401-1413.--t.VIII. 1414-1437.--t.IX. 1438-1460.--t.X. 1461-1483.--t.XI. 1483-1514.--t.XII. 1546.--t.XIII. 1546-1559.--t.XIV. 1559-1589.--t.XV. 1589-1610.--t.XVI. 1610-1643.--t.XVII. 1643-1661.--t.XVIII. 1661-1671.--t.XIX. 1672-1686.--t.XX. 1686-1715.--t.XXI. 1715-1736.--t.XXII. 1737-1774.--t.XXIII. 1774-1776.--t.XXIV. 1776-17777.--t.XXV. 1777-1778.--t.XXVI. 1779-1781.--t.XXVII. 1781-1784.--t.XXVIII. 1785-1789.--[t.XXIX] Table.

A razoabilidade da vontade em Duns Escoto

Sendo a inteligência e a vontade partes integrantes da alma, não se opõem, mas colaboram na felicidade do homem. Na sequência dos seus mestres, e da escola franciscana, Escoto dá prioridade, na ordem da execução, à vontade sobre a inteligência, sem que com isso se diminua o papel da razão que é condição sine qua non da vontade. Uma condição prévia e necessária, dado que sem saber não há querer, e quem quer, quer alguma coisa que a inteligência dá a conhecer como objecto. De modo particular a inteligência torna patente o fim da volição, que é o bem infinito. Definida a vontade como “apetite racional livre”, o tender livremente, e por isso de modo contingente para o bem, segundo a recta razão, ela não pode ser violentada, ainda que tenha de ser ordenada por uma afeição pela justiça.

Le possible absolu et le possible ordonné chez Jean Duns Scot

Pour Jean Duns Scot (1265/66-1308), tout ce qui n’est pas contradictoire par essence peut être réalisé (possibilité synchronique). Cet aspect du possible, largement documenté dans la littérature récente, s’explique par la théologie scotiste où Dieu pense tout ce dont l’essence n’est pas contradictoire et peut, par sa toute- puissance, immédiatement poser chacun de ces possibles dans l’existence. On découvre néanmoins un deuxième ordre du possible chez Scot : comme le passé est nécessaire en tant que réalisé, le critère de non-contradiction à l’existant déjà réalisé s’ajoute ainsi au critère de non-contradiction de l’essence du possible à être. J’aimerais ici montrer que, pour Scot, le possible n’est pas que non-contradiction de l’essence de l’étant à être, mais que ce qui a été réalisé est aussi fonction du possible dans la mesure où il pose l’ordre à respecter quant à ce qui peut encore advenir.

O conceito de participação em João Escoto Eriúgena

This thesis aims at studying the concept of participation according to John Scotus Eriugena. The development of our research is based on an identification of Eriugena s sources, investigating the concept of participation since Dyonisus and the Greek Christian fathers, until the Periphyseon. To Eriúgena, the terms that are brought together in participation God, causes, and effects are, while everything that falls out of participation is not. Leaning on his understanding of the relation between cause and effect, according to which the effects participate in the cause and somehow are contained in it, he told us that all things and beings subsist eternally in God, and that God can signify Himself through the created things and beings. To Eriugena, creatures exist because they participate in the Divine Nature and receive their being from It, for nothing truly exists outside of It.