In it, Kelly provides a fine and philosophic introduction to Hopkins, which extends to finding a
Scotist turn on predication of the divine in "The Wreck of the Deutschland."
It is often believed, wrongly at least in certain philosophical milieu, that
Scotist contingency marks the end of analogy in the name of pure univocity, so that the concept itself is separated from reality.
His conception of soul-- aside from its immersion in Ignatian,
Scotist, and Augustinian scholasticism-- owed much to his study of the classics at 1860s Oxford, where curricular reforms were contributing to an intellectual climate challenging to metaphysics.
(7) Francisco Suarez is probably still the most notable adherent of the Molinist position, which he revised amid his massive--many would say, disastrous--attempt to synthesize Thomistic thought with the
Scotist school that dominated the Franciscan Order at the time.
Flint explores the promises and limits of mereological versions of concretism (dealing with the relations between wholes and parts) and, like the other authors represented in this volume, proposes a modest thesis: Flint's aims are "explicating the problems associated with mereological models, suggesting senses in which those models should (and shouldn't) be embraced, examining what alternatives to mereological models might be available to the concretist, and highlighting the strengths and weaknesses of those alternatives." (68) Flint does, however, propose the possibility of mixing models, and seems to favour the
Scotist over the Thomistic model while admitting that the former still leaves the orthodox Christian uneasy with its implications.
Subsequent chapters describe the doctrine of the transcendentals within the works of individual thinkers and schools, including the Franciscans, Albertus Magnus, Dietrich of Freiberg, Meister Eckhart, Duns Scotus, the
Scotist conception, nominalism, and the Renaissance.
(18) Kant, apparently the inventor of an autonomous human morality, in fact perpetuates
Scotist divine command theory in the ethical realm.
'It takes too much from the world of [the] senses, whereas I take from the soul.' Today, subjectivity is the opposite to the 'objective' world experienced via the senses--a view that can be traced back to the early
Scotist thinking on subjective versus objective truth.
Hubmaier introduced a Scholastic argument in his favor only once--a
Scotist argument that he advanced sardonically against Oecolampadius.
Michael Edwards's lucid and erudite account of seventeenth-century
Scotist thought concerning time and duration, emphasizes the element of improvization and creative synthesis in late Scholasticism's reception and transmission of its revered authorities: 'many of these authors did not so much inherit Scotus' theory of time, as construct a new version of it' (p.
To mention a few of those offered: we may prefer a
Scotist approach (Mary Beth Ingham, though there is preciously little aesthetics here on any definition of the subject, and Bernadette Waterman Ward), or a Thomist one (Gunther Pbltner, splendidly confident in his generous ontology of the beautiful), or a starting-point taken from Hans-Georg Gadamer's phenomenology (Daniel L Tate), or we may angle our view by reference to cultural anthropology married with a post-Modern concern with alterity and theo-eco-feminism (Sigurd Bergmann).