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Základné znaky metafyziky podľa Jána Dunsa Scota

100%
Chabada M.
Studia theologica
|
2007
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vol. 9
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issue 4
1-13
EN
Scotus describes his conception of metaphysics as the transcendental science which subject is the trans-categorial concept of being together with other necessary attributes. This subject makes the philosophical knowing of God possible and constitutes the foundation for Scotus's metaphysics. The univocal concept of being in his modal explication is top of Scotus's metaphysics and also the bridge between natural and supernatural knowing of God.
2
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Teológia ako praktická veda podľa Jána Dunsa Scota

88%
Chabada M.
Studia theologica
|
2006
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vol. 8
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issue 1
62-70
EN
John Duns Scotus' (c. 1266-1308) understanding of theology as a practical science is based on the new meaning of practice. Practice is an elicited act of will (actus elicitus voluntatis), even in such a case when followed by a commanded act of will (actus imperatus voluntatis). There is a relation of priority and identity between a practical cognition that is based on intellect and practice that is a mater of will. Cognition is practical when it precedes an act of will. If will acts in agreement with this cognition, then will is correct. From the cognition of God as the object of theology and as the ultimate goal of man, conclusions or practical rules are derived that allow the existence of caused practice. The nature of the object of theology is the reason that allows the expansion of practical cognition towards practice. Practice is contingent since it is caused especially by will that is preceded by an act of intellect. According to Scotus, theoretical and practical sciences do not have a different object of inquiry - that is why practical science is not less noble. Unlike geometry, where instruction on triangles can be given without triangles being worthy of love, theology cannot be taught without God being an object of love. God is not only cognoscibile, but at the same time, operabile. The goal of theology is love towards God and love towards neighbor. Theology indicates ways of this love, indicates the rules for the correctness of loving. In simple words, love without rules is blind, and rules without love are empty.
3
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Aposteriorní modální důkazy Boží existence

88%
Dvořák P.
Studia theologica
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2006
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vol. 8
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issue 2
91-97
EN
The article is an analysis of the logic of a posteriori modal proofs of the divine existence. A certain general principle of modal proofs is being identified: namely, the inference to some stronger modal ontological status (of the divine being) either seen to ground a weaker modal-existential status or to be incompatible with it. The aforementioned stronger status guarantees the actual existence of such a divine being. The Third Way of St. Thomas Aquinas is used as a departure point for such a general analysis. The general principle of inference is then applied to other proofs; namely, the one found in the works of J. D. Scotus.
4

SPĹŇA TEOLÓGIA ARISTOTELOVE KRITÉRIÁ PRE TEORETICKÚ VEDU? DISKUSIA MEDZI TOMÁŠOM AKVINSKÝM A JÁNOM DUNSOM SCOTOM

75%
Sitár M.
Filozofia (Philosophy)
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2008
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vol. 63
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issue 5
444-457
EN
The paper offers a comparison of two different approaches in Medieval thought to a theoretical science, both drawing from Aristotle. It also discusses the influence these approaches exercised on the understanding of the scientific status of theology. It outlines Thomas Aquinas's conception of the theology as a science, followed by its critique by John Duns Scotus. In its first part the paper offers a detailed description of the core of the medieval conceptions, as well as of the Aristotelian conception of science, its logical-methodological as well as its psychological aspects, showing, that the medieval authors mentioned did not share neither of them. In conclusion the paper outlines the roots, transformations and some of the historical aspects of the relationship between philosophy and theology, which became also the subject matter of the discussions about the scientific status of theology.
5
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Problém vedeckosti teológie u Jána Dunsa Scota

75%
Chabada M.
Studia theologica
|
2007
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vol. 9
|
issue 1
68-80
EN
In the light of Aristotle's criteria for scientific knowledge, Duns Scotus maintains theology is not a science, but a specific and independent (autonomous) type of knowledge that is neither subordinated to any other type of knowledge, nor makes any other type of knowledge subordinated to itself. At the same time, Scotus modifies Aristotle's understanding of science: certainty and evidence are not based upon the necessity of a subject, but rather upon the perfection of knowing mind. Even though 'our theology' is not a science, it has more dignity compared to other sciences, since it offers 'more', i.e. it offers knowledge aiming at making man more perfect. At the same time, it demonstrates the fact that the goal of man is not theory, but rather practice in the sense of love.
6

KOMPLEMENTARITA METAFYZIKY A TEOLÓGIE PODĽA JÁNA DUNSA SCOTA

75%
Chabada M.
Filozofia (Philosophy)
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2008
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vol. 63
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issue 5
433-443
EN
For Duns Scotus the relationship between metaphysics and theology is the one between 'the natural' and 'the supra-natural'. 'The theology in itself' as well as 'the metaphysics in itself' are the examples of a perfect cognition of their subjects: they grasp all truths embodied in their subjects 'proper quiddity'. 'Our theology' and 'our metaphysics'', however, grasp their subjects as limited by present conditions. The complementarity of theology and metaphysics is based on the concept of being and its modal explication. In the concept of infinite being the metaphysical questioning reaches its most; our theology fills this naturally achieved concept with contents coming from Revelation, while in metaphysics the concept of 'infinite being' remains relatively empty. In this way both sciences, i.e. theology and metaphysics, are at the same time autonomous and complementary.
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