DID JOHN DUNS SCOTUS START THE MODERN
THINKING?
‐An Evaluation in the Context of Scotus’ Perception of God‐
Journal Name:
- bilimname
Keywords (Original Language):
Author Name | University of Author |
---|---|
Abstract (2. Language):
The problem of which factors played an effective role in the emergence of
modern thinking has been a significant debate in the history of philosophy.
In this regard, it has been focused on philosophical, political, economic and
similar causes. Although modern thinking usually tends to deny what
preceded it through its epistemological claims it has put forward, it must be
noted that “the modern” is consequently an outcome of Medieval Age, and all
these factors stem from some developments that took place during this time
period. It can be argued that this became more salient regarding perception
of God, and particularly the existence and knowledge of God in the context of
basic theological claims.
It can be said that the first reaction of medieval Christian West upon
coming into contact with the Classical Ancient Greek texts was negative
overall. Particularly, the extremely cautious attitude towards Aristotle’s
philosophy was geared towards protecting the Christian faith against the
relatively destructive effect of this philosophy in terms of religious beliefs.
This attitude continued to exist during a significant part of the Patristic
period, yet the subsequent struggle to create a systematic structure against
opposing or rival worldviews through building a Christian metaphysics and
thus reformulating Christian opinion on issues such as universe and
humanity gave birth to the need of producing a new theology. It can be
argued that Thomism came as a result of such a struggle. The adoption of
Thomistic tradition as official doctrine when it prevailed along with
Scholastic philosophy deeply affected Christian thought for a long time, but
also resulted in some criticism. Some of it was that this thought tradition Christian faith too theoretic or incomprehensible and that it
removed the importance of some underlying Christian principles such as
personal piety and humble lifestyle. Members of Franciscan school are
among the ones who leveled criticism coming up with some new arguments
against Thomistic philosophy. According to the Franciscans who emphasized
a religious understanding based on practicality, emotions, mysticism,
personality and worship by bringing Plato’s and St. Augustine’s philosophy
to the attention again, the will is more important than reason, and the ethical
and religious contents of Christianity are more important than the
theoretical teachings of Jesus. Thus, Duns Scotus, as a leading figure of
Scholastic period Franciscanism, spearheaded the opposition within the
church with his criticism against Thomism which was then the central
doctrine of the church, and rebelled against the Scholastic philosophy by
opposing to coexistence of Christian faith with Aristotelianism.
Scotus explains the relationship between reason and revelation in
the context of will. He argues that the law is the fruit of God’s will, totally
independent from all orders and obligations. God Himself is the will and the
will is the creator of everything. The holy will encompasses everything, and
there is nothing that determines or restricts it. According to Scotus, God has
absolute power and uses His power to create this world where a certain
order exists. The existence of the world is not a necessity. It exists due to
God’s creative and regulative power. Thus, we can point out a structure based
on the incomprehensibility of God and sole godly order in the universe rather
than a salvation doctrine necessarily existing between God‐Jesus and
humans. In this sense, an epistemological gap occurs in Scotus philosophy in
the relationship between the reason and revelation, and Scotus tries to
overcome this problem through godly will. Placing godly freedom in the
center of theology to such an extent would mean that it is now in a station
which could not be reached through reason. This would accelerate the break
between practical knowledge and theoretical knowledge particularly in Godhuman
relationship in philosophical thought process, and lead to the
conclusion that the object suitable for human mind can only be known on the
basis of sensory perception. It is clear that Scotus separated the physical and
metaphysical dominions in the universe through the concept of existence,
and argued that the former cannot be known through the means of reason,
while the latter can be explored through experimental methods, and thus
brought about ideas which are reminiscent of the epistemological view
dominant in the modern thought. Having moved theology out of rational
domain in the matter of reason‐revelation relationship, Scotus expanded the field of the philosophy which contained the knowledge gained by natural
reason, and paved the way for the modern thought in this sense. Although
Scotus protested the coexistence of Christianity with Aristotelianism and
opposed to the Scholastic system by asserting that belief is improvable and
argued that definite and absolute truth cannot be naturally known without a
special illumination of the uncreated light, he accepted the authority of
reason and expressed that the Holy Scripture complies with the reason.
Indeed, Scotus believed that searching or trying to understand the matters of
faith did not amount to loss of belief virtues with regard to the faithful. Thus,
the theologians need to adopt a critical approach rather than an
overprotective attitude towards their belief.
Nevertheless, arguing that Scotus’ philosophy is the founder of
modern philosophy appears to be quite an assertive approach. Undoubtedly,
it can be said that modern thought is an outcome and product of medieval
philosophy. Yet, besides Scotus, the effect of Islamic scholars such as
Avicenna, Averroes and Western philosophers such as Roger Bacon,
Bonaventure, William of Ockham and Henry of Ghent cannot be ignored.
The present study attempts to bring into question the discussion
whether there is a source relationship between these two quite different ages
(Medieval‐Modern) in the history of philosophy, going beyond the
relationship of successiveness. We tried to evaluate this discussion through
the claim that Duns Scotus, one of the most influential philosophers of the
Scholastic age, started the Modern thinking by his philosophical and
theological views, focusing on his perception of God which lies at the heart of
his theological views.
Bookmark/Search this post with
Abstract (Original Language):
Modern düşüncenin ortaya çıkışında hangi unsurların etkin olduğu meselesi,
felsefe tarihindeki önemli tartışma konularından birisidir. Bununla ilgili olarak
felsefi, siyasi, sosyal, ekonomik vb. nedenler üzerinde durulmuştur. Her ne kadar
modern düşünce, ortaya koyduğu epistemolojik iddialar itibariyle genel olarak
kendinden öncesini yok sayan bir yaklaşım içerisinde olsa da, belirtmek gerekir
ki, netice itibariyle “modern”, Ortaçağ’ın bir sonucudur ve bahsedilen bütün
etkenler, bu dönemde yaşanmış bir takım gelişmelerden kaynaklanmıştır. Bu
durumun temel teolojik iddialar bağlamında Tanrı anlayışı özellikle de Tanrı’nın
varlığı ve bilinebilirliği konusunda belirginleştiği söylenebilir.
Bu çalışma, felsefe tarihinde birbirinden oldukça farklı bu iki dönem arasında ard
ardalık ilişkisini aşan bir kaynaklık ilişkisinin bulunup bulunmadığı tartışmasını
gündeme getirmeyi amaçlamaktadır. Burada bu tartışmayı, Skolastik dönemin
en etkili filozoflarından birisi olan Duns Scotus’un felsefi ve teolojik
düşünceleriyle Modern düşünceyi başlatmış olduğu iddiası üzerinden, onun
teolojik görüşlerinin merkezinde bulunan Tanrı anlayışı bağlamında
değerlendirmeye çalıştık.
FULL TEXT (PDF):
- 2