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PROBLÉM INDIVIDUÁCIE V SÚČASNEJ ANALYTICKEJ ONTOLÓGII A PODĽA DUNSA SCOTA

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Chabada M.
Filozofia (Philosophy)
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2013
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vol. 68
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issue 6
457 – 469
EN
The article’s focus is on the analogies and differences between the approaches to individuation in contemporary analytical philosophy and in Duns Scotus. Attention is paid especially to the comparison of the theory of naked substrates with Scotus’ conceiving the individual difference (haecceitas). It is argued, that if the naked substrate is conceived as an individuator, it is functionally similar to haecceity in Scotus’ ontology. If conceived as an individual, however, a fundamental difference comes to the fore: Haecceity is not an individual, but an individuation principle, which is, contrary to the theory of naked substrates, added to common essence and different from it. The naked substrate is – again contrary to Scotus’ conceiving of haecceity – void of the formal (essential) content. Furthermore, haecceity in itself is de jure accessible to cognition, but de facto (prostate isto) it is not the object of cognition.
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Les aspects philosophiques de la théologie selon Jean Duns Scot: de la science à la pratique

100%
Chabada M.
Forum Philosophicum
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2007
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vol. 12
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issue 2
429-446
EN
Theologians of the 14th C. agreed that theology is scientific knowledge based upon the truths of revelation. But the very introduction of Aristotle's and aristotelian philosophy into theology turned out to be problematic. Above all, it was questionable to integrate theology—as a science based on revelation—within the aristotelian framework of sciences. This problem is difficult for Scotus in two ways. On the one hand, he uses the concepts elaborated in greek philosophy, but, on the other hand, his franciscan spirituality compels him towards the opposite solution. Scotus only has the Aristotle's division of theoretical and practical sciences at his disposal to determine the character of theology, and he chooses to classify theology as practical science. Scotus is pouring “new wine” of Christian revelation into “old wineskins” of greek philosophy, the fact causing noticeable problems when interpreting many Scotus' ideas and views.
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