约翰·邓斯·司各脱
“存在”无论用于上帝还是受造物，意义都相同，每个个体都有自己独特的此性，而意志高于理智。
定位
“精微博士”（Doctor subtilis）：存在的单义性，以及个体的“此性”（haecceitas）。
核心思想
- 存在的单义性
- 此性（haecceitas）
- 意志的优先性
影响
受影响于 3
亚里士多德
受其影响
Scotus took up Aristotle’s science of being as being and, siding with Avicenna, held that being is its subject and is said univocally of God and creatures. Duns Scotus, Quaestiones super libros Metaphysicorum I q. 1; Ordinatio I d. 3 p. 1 qq. 1–3; SEP “John Duns Scotus”
依据: 亦见于 InPhO · InPhO
亚里士多德 › 公元前384—前322年
伊本·西那（阿维森纳）
受其影响
Scotus took over Avicenna’s common nature, ‘horseness is just horseness’, indifferent to universality and singularity, and his view of being as the intellect’s first object. Avicenna, Metaphysics (al-Ilāhiyyāt) V.1; Duns Scotus, Ordinatio II d. 3 p. 1 q. 1; I d. 3; SEP “John Duns Scotus”
依据: 亦见于 InPhO · InPhO
伊本·西那（阿维森纳） › 980–1037
坎特伯雷的安瑟伦
受其影响
Scotus took over Anselm’s two affections of the will, for advantage and for justice, and ‘coloured’ his argument for God’s existence (Ordinatio I d. 2). Anselm, De casu diaboli; Duns Scotus, Ordinatio I d. 2 p. 1 qq. 1–2; II d. 6 q. 2; SEP “John Duns Scotus”
依据: AI 草稿
坎特伯雷的安瑟伦 › 1033–1109
影响了 4
弗朗西斯科·苏亚雷斯
影响了
Suárez discussed Scotus at length in the Metaphysical Disputations (1597), drawing on Scotist intrinsic modes for his modal distinction while rejecting haecceity as principle of individuation. F. Suárez, Disputationes metaphysicae (1597), disp. V–VII; SEP “Francisco Suárez”
依据: AI 草稿
弗朗西斯科·苏亚雷斯 › 1548–1617
查尔斯·桑德斯·皮尔士
影响了
Peirce called himself a Scotistic realist, defending against nominalism the reality of generals, and adapted Scotus’s haecceity, ‘thisness’, for his category of Secondness. J. F. Boler, Charles Peirce and Scholastic Realism (1963); C. S. Peirce, review of Fraser’s Berkeley (1871); SEP “Charles Sanders Peirce”
依据: AI 草稿
查尔斯·桑德斯·皮尔士 › 1839–1914
马丁·海德格尔
影响了 ✓
Heidegger’s habilitation thesis (1915; publ. 1916) treated Duns Scotus’s doctrine of categories and meaning; its main source, the Grammatica speculativa, was later shown to be Thomas of Erfurt’s. M. Heidegger, Die Kategorien- und Bedeutungslehre des Duns Scotus (1916); T. Kisiel, The Genesis of Heidegger’s Being and Time (1993); SEP “Martin Heidegger”; SEP “John Duns Scotus”
马丁·海德格尔 › 1889–1976
吉尔·德勒兹
影响了 ✓
Deleuze took Duns Scotus’s univocity of being as the first moment of a philosophy of difference, followed by Spinoza and Nietzsche (Difference and Repetition, 1968). G. Deleuze, Différence et répétition (1968); Spinoza et le problème de l’expression (1968); SEP “Gilles Deleuze”; SEP “John Duns Scotus”
依据: 亦见于 Wikidata · Wikidata
吉尔·德勒兹 › 1925–1995
批评
受批评于 1
奥卡姆的威廉 影响了
影响了 ✓
Ockham took over Scotus’ distinction between intuitive and abstractive cognition and his univocal concept of being, while rejecting common natures and the formal distinction. William of Ockham, Ordinatio, prologue q. 1; I d. 2; SEP “William of Ockham”
受其批评
Ockham rejected Scotus’ common natures and his formal distinction outside God: only individuals exist, and universals are concepts (Ordinatio I d. 2 q. 6). William of Ockham, Ordinatio I d. 2 qq. 1, 6; SEP “William of Ockham”
依据: AI 草稿
奥卡姆的威廉 › 约1287–1347年
批评了 1
托马斯·阿奎那
批评了
Duns Scotus rejected the Thomist view that matter individuates, positing a ‘thisness’ (haecceitas), and held ‘being’ univocal rather than analogical (Ordinatio II d. 3; I d. 3). John Duns Scotus, Ordinatio II d. 3 p. 1; I d. 3 p. 1 qq. 1–3; SEP “John Duns Scotus”
依据: AI 草稿
托马斯·阿奎那 › 约1225–1274年
作品
- 约1300年Ordinatio
对《箴言集》的评注：存在的单义性与意志的优先性。
立场
Scotus held that “being” is said of God and creatures in one and the same sense – the univocity of being. Without this, he argued, we could form no real concept of God at all and natural theology would collapse. He also insisted on the full reality of the individual: what makes this thing this thing is a positive principle of its own, its “thisness” (haecceitas). Against an intellect-centred picture he stressed the freedom of the will, both in God and in humans. His subtle distinctions shaped the Franciscan school, provoked Ockham’s simplifications, and found later admirers from Peirce to Heidegger and Deleuze.
生平与背景
Born around 1266 in Duns in southern Scotland, John Duns Scotus became a Franciscan and studied and taught at Oxford and Paris. In 1303 he briefly had to leave Paris for siding with the pope against King Philip IV. He was sent to Cologne in 1307 and died there the following year, leaving behind dense and often unfinished writings that earned him the name “Doctor subtilis”.
其他主要作品
- Lectura (c. 1298)
- Reportatio Parisiensis (c. 1304)
- Treatise on the First Principle (c. 1305)
- Quodlibetal Questions (c. 1306)
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