The Life of the Mind (69 page)

82.
On Free Choice of the Will,
bk. Ill, chap. xxv.

83.
Ibid.,
chap. xvii.

84.
On Grace and Free Will,
chap. xliv.

85.
Confessions,
bk. VIII, chap, iii, 6–8.

86.
On Free Choice of the Will,
bk. Ill, chaps, vi-viii; Lehmann,
op. cit.,
sent. 14, p. 16.

87.
On Free Choice of the Will,
bk. Ill, chap. v.

88. "Precious Five,"
Collected Poems,
New York, 1976, p. 450.

89.
Confessions,
bk. VIII, chap. viii.

90.
Ibid.,
chap. ix.

91.
Ibid.,
chaps, ix and x.

92.
Ibid.,
chap. x.

93.
Epistolae,
157, 2, 9; 55, 10, 18;
Confessions,
bk. XIII, chap, ix.

94. In
An Examination of Sir William Hamilton's Philosophy,
"On the Freedom of the Will" (1867), quoted from Morgenbesser and Walsh,
op. cit.,
pp. 57–69. Italics added.

95.
Confessions,
bk. Ill, chap, vi, 11.

96. Bk. IX, chap. iv.

97. Bk. XIII, chap. xi.

98. Bk. X, chap, xi, 18.

99.
Ibid.,
bk. XI, chap, iii, 6.

100.
Ibid.,
chap, ii, 2.

101.
Ibid.,
chap, iv, 7.

102.
Ibid.,
chap, v, 8.

103.
Ibid.,
bk. XII, chap, iii, 3.

104. Efrem Bettoni,
Duns Scotus: The Basic Principles of His Philosophy,
trans. Bernardine Bonansea, Washington, 1961, p. 158. Italics added.

105.
On the Trinity,
bk. XV, chap, xxi, 41.

106.
Ibid.,
bk. VIII, chap. x.

107.
Ibid.,
bk. X, chap, viii, 11.

108.
Ibid.,
bk. XI, chap, ii, 5.

109.
Ibid.,
bk. X, chap, v, 7. Italics added.

110.
Ibid.,
chap, xi, 17.

111.
Ibid.,
bk. XI, chap, v, 9.

112.
Ibid.,
bk. X, chap, v, 7.

113.
Ibid.,
chap, viii, 11.

114.
Ibid.,
chap, v, 7. Cf. bk. XII, chaps, xii, xiv, xv.

115.
Ibid.,
bk. XII, chap, xiv, 23.

116.
Ibid.,
bk. X, chap, xi, 18.

117.
Ibid.,
bk. XI, chap, xi, 18.

118.
The City of God,
bk. XI, chap, xxviii.

119. William H. Davis,
The Freewill Question,
The Hague, 1971, p. 29.

120. In its extreme form, as held by Augustine at the end of his life, the doctrine maintains that children are eternally damned if they die before receiving the sacrament of baptism. This cannot be justified by referring to Paul because these children cannot yet have known faith. Only after grace has materialized in a sacrament, dispensed by the Church, and when faith has been institutionalized, can this version of predestination be justified. Institutionalized grace is no longer a datum of consciousness—an experience of the inward man—and therefore not interesting for philosophy; nor is it a matter of faith, strictly speaking. No doubt, this is among the most important
political
factors in the Christian creed, with which we are not concerned here.

121.
The City of God,
bk. XI, chap. xxi.

122.
Confessions,
bk. XI, chap. xiv.

123.
Ibid.,
chaps, xx and xxviii.

124.
Ibid.,
chap. xxi.

125.
Ibid.,
chaps, xxiv, xxvi, and xxviii.

126. See especially bks. XI-XIII of
The City of God.

127.
Ibid.,
bk. XII, chap. xiv.

128.
Ibid.,
bk. XI, chap. vi.

129.
Ibid.,
bk. XII, chap. xiv.

130.
Ibid.,
chaps, xxi and xx.

131.
Ibid.,
bk. XI, chap, xxxii.

132.
Ibid.,
bk. XII, chaps, xxi and xxii.

133.
Ibid.,
chap. vi.

134.
Ibid.,
bk. XIII, chap. x.

135. B478.

 

Chapter III

1.
The Spirit of Medieval Philosophy,
pp. 207 and 70.

2.
Summa Theologica,
I, qu. 82, a. 1.

3.
Ibid.,
qu. 81, a. 3, and qu. 83, a. 4.

4.
Duns Scotus as quoted by Gilson,
The Spirit of Medieval Philosophy,
p. 52.

5. Gilson,
The Spirit of Medieval Philosophy,
p. 437.

6. In "What Is Authority" in
Between Past and Future,
I tried to show the importance of the past for any strictly Roman understanding of politics. See especially the explication of the Roman triad:
auctoritas, religio, traditio.

7.
De Civitate Dei,
bk. XII, chap. xiv.

8.
Op. cit.,
I, qu. 5, a. 4.

9.
Ibid.,
I-II, qu. 15, a. 3.

10.
Ibid.,
I, qu. 5, a. 1, and I-II, qu. 18, a. 1.

11.
Ibid.,
I, qu. 48, a. 3.

12.
Ibid.,
qu. 5, a. 5; qu. 49, a. 3.

13. Quoted in
ibid.,
qu. 49, a. 3.

14.
History of Christian Philosophy in the Middle Ages,
New York, 1955, p. 375.

15.
Summa Theologica,
I, qu. 75, a. 6.

16.
Ibid.,
qu. 81, a. 3.

17.
Ibid.,
qu. 82, a. 4.

18. Gilson,
History of Christian Philosophy in the Middle Ages,
p. 766.

19.
Summa Theologica,
I, qu. 29, a. 3, Resp.

20. Augustine,
De Civitate Dei,
bk. XII, chap. xxi.

21.
Summa Theologica,
I, qu. 82, a. 4.

22.
Ibid.,
qu. 83, a.3.

23. Raised by Thomas in the
Summa contra Gentiles,
III, 26.

24. Quoted from Wilhelm Kahl,
Die Lehre vom Primat des Wil-lens bei Augustin, Duns
Scotus und
Descartes,
Strassburg, 1886, p. 61 n.

25.
The Divine Comedy,
Paradiso, Canto xviii, line 109 f., trans. Laurence Binyon, New York, 1949.

26. Quoted from Gustav Siewerth,
Thomas von Aquin, Die menschliche Willensfreiheit. Texte ... ausgewählt
&
mit einer Einleitung versehen,
Düsseldorf, 1954, p. 62.

27.
Summa Theologica,
I, qu. 79, a. 2.

28.
Ibid.,
I-II, qu. 9, a. 1.

29.
Nicomachean Ethics,
bk. X, 1178bl8–21; 1177b5–6.

30.
Summa Theologica,
I-II, qu. 10, a. 2;
Summa contra Gentües, loc. cit.

31.
Metaphysics,
1072b3.

32.
Summa Theologica,
I-II, qu. 11, a. 3. Cf.
Commentary on St. Pauls Epistle to the Gdatians,
chap. 5, lec. 3.

33.
Grundlegung zur Metaphysik des Sitten,
Akademie Ausgabe, vol. IV, 1911, p. 429.

34. See, for instance, sect. IV of the bilingual edition of Duns Scotus:
Philosophical Writings,
ed. and trans. Allan Wolter, Edinburgh, London, 1962, pp. 83 ff.

35. Quoted from Kahl,
op. cit.,
pp. 97 and 99.

36. See Efrem Bettoni, "The Originality of the Scotistic Synthesis," in John K. Ryan and Bemardine M. Bonansea,
John Duns Scotus, 1265–1965,
Washington, 1965, p. 34.

37. Duns
Scotus,
p. 191. In a different context, however, though in the same book (p. 144), Bettoni maintains that "to a great extent ... the originality of the Scotistic demonstration [of the existence of God lies] in being a synthesis of St. Thomas and St. Anselm."

38. In addition to the items quoted above, I have used chiefly: Ernst Stadter,
Psychologie und Metaphysik der menschlichen Freiheit,
München, Paderborn, Wien, 1971; Ludwig Walter,
Das Glaubensverständnis bei Johannes Scotus,
München, Paderborn, Wien, 1968; Etienne Gilson,
Jean Duns Scot;
Johannes Auer,
Die menschliche Willensfreiheit im Lehr-system des Thomas von Aquin und Johannes Duns Scotus,
München, 1938; Walter Hoeres,
Der Wille als reine Vollkommenheit nach Duns Scotus,
München, 1962; Robert Prentice, "The Voluntarism of Duns Scotus," in
Franciscan Studies,
vol. 28, Annual VI, 1968; Berard Vogt, "The Metaphysics of Human Liberty in Duns Scotus," in
Proceedings of the American Catholic Philosophical Association,
vol. XVI, 1940.

39. Quoted from Wolter,
op. cit.,
pp. 64, 73, and 57.

40. Quoted from Kristeller,
op. cit.,
p. 58.

41. Quoted from Wolter,
op. cit.,
p. 162. Author's translation.

42.
Ibid.,
p. 161. Author's translation.

43.
Ibid.,
n. 25 to sect. V, p. 184.

44.
Ibid.,
p. 73.

45.
Ibid.,
p. 75.

46.
Ibid.,
p. 72. Gilson holds that the very notion of the infinite is Christian in origin. "The Greeks prior to the Christian era never conceived infinity save as an imperfection." See
The Spirit of Medieval Philosophy,
p. 55.

47. See Walter,
op. cit.,
p. 130.

48. Quoted from Stadter,
op. cit.,
p. 315.

49. Quoted from Auer,
op. cit.,
p. 86.

50. Quoted from Vogt,
op. cit.,
p. 34.

51.
Ibid.

52. Quoted from Kahl,
op. cit.,
pp. 86–87.

53. Bettoni,
Duns
Scotus, p. 76.

54. See Bernardine M. Bonansea, "Duns Scotus' Voluntarism," in Ryan and Bonansea, op.
cit.,
p. 92. "
Non possum velle esse miserum;...sed ex hoc non sequitur, ergo necessario volo beatitudinem, quia nullum velle necessario elicitur a volúntate,
" p. 93, n. 38.

55. See
ibid.,
pp. 89–90 and n. 28. Bonansea enumerates the passages "which seem to indicate the possibility for the will to seek evil as evil" (p. 89, n. 25).

56. Quoted from Vogt,
op. cit.,
p. 31.

57. Bonansea,
op. cit.,
p. 94, n. 44.

58. See Vogt,
op. cit.,
p. 29, and Bonansea,
op. cit.,
p. 86, n. 13: "
Voluntas naturalis non est voluntas, nec velle naturale est velle.
"

59. Quoted from Hoeres,
op. cit.,
pp. 113–114.

60.
Ibid.,
p. 151. The quotation is from Auer,
op. cit.,
p. 149.

61. Hoeres,
op. cit.,
p. 120. So long as the definitive edition of Duns Scotus' works is not completed, a number of questions will remain open concerning his teachings on these matters.

62. Bettoni,
Duns Scotus,
p. 187.

63.
Ibid.,
p. 188.

64. See Stadter,
op. cit.,
especially the section on Petrus Johannes Olivi, pp. 144–167.

65. See Bettoni,
Duns
Scotus, p. 193. n.

66. Such phrases occur here and there. For a discussion of this sort of "introspection," see Béraud de Saint-Maurice, "The Contemporary Significance of Duns Scotus' Philosophy," in Ryan and Bonansea,
op. cit.,
p. 354, and Ephrem Longpré, "The Psychology of Duns Scotus and Its Modernity," in
The Franciscan Educational Conference,
vol. XII, 1931.

67. For the "proof' of contingency, Scotus invokes the authority of Avicenna, quoting from his
Metaphysics:
"Those who deny the first principle [i.e., "Some being is contingent"] should be flogged or burned until they admit that it is not the same thing to be burned and not burned, or whipped and not whipped." See Arthur Hyman and James J. Walsh,
Philosophy in the Middle Ages,
New York, 1967, p. 592.

68. Anybody who is acquainted with the medieval disputations between the schools is still struck by their contentious spirit, a kind of "contentious learning" (Francis Bacon) that aimed at an ephemeral victory rather than at anything else. Erasmus' and Rabelais' satires as well as Francis Bacon's attacks testify to an atmosphere in the schools that must have been quite annoying to those who were doing philosophy in earnest. For Scotus, see Saint-Maurice in Ryan and Bonansea,
op. cit.,
pp. 354–358.

69. Quoted from Hyman and Walsh,
op. cit.,
p. 597.

70. Bonansea,
op. cit.,
p. 109, n. 90.

71. Hoeres,
op. cit.,
p. 121.

72. Bonansea,
op. cit.,
p. 89.

73. Stadter,
op. cit.,
p. 193.

74.
Ibid.

75. Wolter,
op. cit.,
p. 80.

76. Aristotle,
Physics,
256bl0.

77. Auer,
op. cit.,
p. 169.

78. For the theory of "concurring causes," see Bonansea, op.
cit.,
pp. 109–110. The quotations are chiefly from P. Ch. Balie, "Une question inédite de J. Duns Scots sur la volonté," in
Recherches de théologie ancienne et médiévale,
vol. 3, 1931.

79. Wolter,
op. cit.,
p. 55.

80. Cf. Bergson's insight cited in chap. I of this volume, p. 31.

81. Quoted from Hoeres,
op. cit.,
p. Ill, who unfortunately does not give any Latin original for the sentence: "
Denn elles Vergangene ist schlechthin notwendig.
"

82. See Bonansea,
op. cit.,
p. 95.

83. Quoted from Hyman and Walsh,
op. cit.,
p. 596.

84. See Vogt,
op. cit.,
p. 29.

85. Auer,
op. cit.,
p. 152.

86. Bettoni,
Duns Scotus,
p. 158.

87. Wolter, op.
cit.,
pp. 57 and 177.

88. Hoeres,
op. cit.,
p. 191.

89. Stadter,
op. cit.,
pp. 288–289.

90. Quoted in Heidegger,
Was Heisst Denken?,
Tübingen, 1954, p. 41.