53 ideas
1695 | Without extensive examination firm statements are hard, but studying the difficulties is profitable [Aristotle] |
Full Idea: It is hard to make firm statements on these questions without having examined them many times, but to have gone through the various difficulties is not unprofitable. | |
From: Aristotle (Categories [c.331 BCE], 08b23) | |
A reaction: Suggesting that philosophy is more like drawing the map than completing the journey. |
1698 | Both sides of contraries need not exist (as health without sickness, white without black) [Aristotle] |
Full Idea: With contraries it is not necessary if one exists for the other to exist too, for if everyone were well health would exist but not sickness, and if everything were white whiteness would exist but not black. | |
From: Aristotle (Categories [c.331 BCE], 14a06) |
1697 | The contrary of good is bad, but the contrary of bad is either good or another evil [Aristotle] |
Full Idea: What is contrary to a good thing is necessarily bad, as we see with health and sickness. But the contrary of bad is sometimes good, sometimes not, as we see with excess, opposed by both deficiency and moderation. | |
From: Aristotle (Categories [c.331 BCE], 13b36) |
11034 | The differentiae of genera which are different are themselves different in kind [Aristotle] |
Full Idea: The differentiae of genera which are different and not subordinate one to the other are themselves different in kind. | |
From: Aristotle (Categories [c.331 BCE], 01b16) | |
A reaction: This seems to be indicating a category mistake, as he warns us not to attribute the wrong kind of differentiae to something we are picking out. |
18367 | A true existence statement has its truth caused by the existence of the thing [Aristotle] |
Full Idea: Whereas the true statement [that there is a man] is in no way the cause of the actual thing's existence, the actual thing does seem in some way the cause of the statement's being true. | |
From: Aristotle (Categories [c.331 BCE], 14b18) | |
A reaction: Armstrong offers this as the earliest statement of the truthmaker principle. Notice the cautious qualification 'seem in some way'. The truthmaker dependence seems even clearer in falsemaking, where the death of the man falsifies the statement. |
11033 | Predications of predicates are predications of their subjects [Aristotle] |
Full Idea: Whenever one thing is predicated of another as of a subject, all things said of what is predicated will be said of the subject also. | |
From: Aristotle (Categories [c.331 BCE], 01b10) |
11044 | One is prior to two, because its existence is implied by two [Aristotle] |
Full Idea: One is prior to two because if there are two it follows at once that there is one, whereas if there is one there is not necessarily two. | |
From: Aristotle (Categories [c.331 BCE], 14a29) | |
A reaction: The axiomatic introduction of a 'successor' to a number does not seem to introduce this notion of priority, based on inclusiveness. Introducing order by '>' also does not seem to indicate any logical priority. |
11042 | Parts of a line join at a point, so it is continuous [Aristotle] |
Full Idea: A line is a continuous quantity. For it is possible to find a common boundary at which its parts join together, a point. | |
From: Aristotle (Categories [c.331 BCE], 04b33) | |
A reaction: This appears to be the essential concept of a Dedekind cut. It seems to be an open question whether a cut defines a unique number, but a boundary seems to be intrinsically unique. Aristotle wins again. |
11041 | Some quantities are discrete, like number, and others continuous, like lines, time and space [Aristotle] |
Full Idea: Of quantities, some are discrete, others continuous. ...Discrete are number and language; continuous are lines, surfaces, bodies, and also, besides these, time and place. | |
From: Aristotle (Categories [c.331 BCE], 04b20) | |
A reaction: This distinction seems to me to be extremely illuminating, when comparing natural numbers with real numbers, and it is the foundation of the Greek view of mathematics. |
22121 | The concept of being has only one meaning, whether talking of universals or of God [Duns Scotus, by Dumont] |
Full Idea: Duns Scotus was the first scholastic to hold that the concept of being and other transcendentals were univocal, not only in application to substance and accidents, but even to God and creatures. | |
From: report of John Duns Scotus (works [1301]) by Stephen D. Dumont - Duns Scotus p.205 | |
A reaction: So either it exists or it doesn't. No nonsense about 'subsisting'. Russell flirted with subsistence, but Quine agrees with Duns Scotus (and so do I). |
22122 | Being (not sensation or God) is the primary object of the intellect [Duns Scotus, by Dumont] |
Full Idea: Duns Scotus said the primary object of the created intellect was being, rejecting Aquinas's Aristotelian view that it was limited to the quiddity of the sense particular, and Henry of Ghent's Augustinian view that it was God. | |
From: report of John Duns Scotus (works [1301]) by Stephen D. Dumont - Duns Scotus p.205 | |
A reaction: I suppose the 'primary object of the intellect' is the rationalist/empiricism disagreement. So (roughly) Aquinas was an empiricist, Duns Scotus was a rationalist, and Augustine was a transcendentalist? Augustine sounds like Spinoza. |
11286 | Primary being must be more than mere indeterminate ultimate subject of predication [Politis on Aristotle] |
Full Idea: He criticises his 'Categories' view, because if primary being is simply the ultimate subject of predication the primary being is, in virtue of itself, something indeterminate; it would be a necessary but not a sufficient condition for primary being. | |
From: comment on Aristotle (Categories [c.331 BCE]) by Vassilis Politis - Aristotle and the Metaphysics 7.5 | |
A reaction: Thus, Politis argues, primary being is essence in the later work. The words 'substance' and 'ousia' cause confusion here, and must be watched closely. Wedin argues that Aristotle merely develops his 'Categories' view, but most disagree. |
1700 | There are six kinds of change: generation, destruction, increase, diminution, alteration, change of place [Aristotle] |
Full Idea: There are six kinds of change: generation, destruction, increase, diminution, alteration, change of place. A change in our affections would be an example of alteration. | |
From: Aristotle (Categories [c.331 BCE], 15a13) | |
A reaction: You've got to love someone who is willing to attempt assertions of this kind. These all strike me as correct, and I can't think of any others. |
1699 | A thing is prior to another if it implies its existence [Aristotle] |
Full Idea: That from which the implication of existence does not hold reciprocally is thought to be prior. | |
From: Aristotle (Categories [c.331 BCE], 14a32) | |
A reaction: shadows and objects |
18366 | Of interdependent things, the prior one causes the other's existence [Aristotle] |
Full Idea: For of things which reciprocate as to implication of existence, that which is in some way the cause of the other's existence might reasonably by called prior by nature. | |
From: Aristotle (Categories [c.331 BCE], 14b12) | |
A reaction: Not so clear when you seek examples. The bus is prior to its redness, but you can't have a colourless bus, so being coloured is prior to being a bus. Aristotle's example is a man being prior to the truths about him. |
13121 | Substance,Quantity,Quality,Relation,Place,Time,Being-in-a-position,Having,Doing,Being affected [Aristotle, by Westerhoff] |
Full Idea: Aristotle's list of ten categories proved to be the most influential scheme found in his works: Substance, Quantity, Quality, Relation, Place, Time, Being-in-a-position, Having, Doing, Being affected. | |
From: report of Aristotle (Categories [c.331 BCE]) by Jan Westerhoff - Ontological Categories §01 |
11035 | There are ten basic categories for thinking about things [Aristotle] |
Full Idea: Of things said without any combination, each signifies either substance or quantity or qualification or a relative or where or when or being-in-a-position or having or doing or being-affected. | |
From: Aristotle (Categories [c.331 BCE], 01b25) | |
A reaction: This sums up the earlier of Aristotle's two metaphysical view, and each of this categories is discussed in the present text. |
3311 | The categories (substance, quality, quantity, relation, action, passion, place, time) peter out inconsequentially [Benardete,JA on Aristotle] |
Full Idea: The Aristotelian schedule of categories - substance, quality, quantity, relation, action, passion, place, time, and so forth - appears to peter out inconsequentially. | |
From: comment on Aristotle (Categories [c.331 BCE]) by José A. Benardete - Metaphysics: the logical approach Ch.7 | |
A reaction: Compare Idea 5544 for Kant's attempt to classify categories. Personally I like the way Aristotle's 'peter out'. That seems to me a more plausible character for good metaphysics. |
16116 | Aristotle derived categories as answers to basic questions about nature, size, quality, location etc. [Aristotle, by Gill,ML] |
Full Idea: Aristotle seems to have worked out his list of categories by considering various questions that one might ask about a particular object, such as What is it? How big is it? How is it qualified? And Where is it? | |
From: report of Aristotle (Categories [c.331 BCE]) by Mary Louise Gill - Aristotle on Substance | |
A reaction: Of course, to think of his questions, Aristotle already had categories in his mind. How would he approach a proposal to recategorise reality more efficiently? |
21345 | Aristotle said relations are not substances, so (if they exist) they must be accidents [Aristotle, by Heil] |
Full Idea: Aristotle categorised relations as accidents - Socrates's whiteness, the sphericity of this ball - entities dependent on substances. Relations are not substances, so they must be, if anything at all, accidents. | |
From: report of Aristotle (Categories [c.331 BCE], §7) by John Heil - Relations 'Historical' | |
A reaction: Heil says this thought encouraged anti-realist views of relations, which became the norm until Russell. |
16155 | Aristotle promoted the importance of properties and objects (rather than general and particular) [Aristotle, by Frede,M] |
Full Idea: In 'Categories' Aristotle is taking a first step in making the distinction between objects and properties central to ontology. This plays virtually no role in Plato, and was overshadowed by the distinction between general and particular. | |
From: report of Aristotle (Categories [c.331 BCE]) by Michael Frede - Individuals in Aristotle I | |
A reaction: Frede says he gets in a tangle because he mixes the earlier and the new views. Because we are nowadays in a total muddle about properties, I'm thinking we should go back to the earlier view! Modern commentators make him a trope theorist. |
11032 | Some things said 'of' a subject are not 'in' the subject [Aristotle] |
Full Idea: Of things there are, some are said of a subject, but are not in any subject. For example, man is said of a subject, the individual man, but is not in any subject. | |
From: Aristotle (Categories [c.331 BCE], 01a20) | |
A reaction: See? 'Being a man' is not a property of a man! Only the properties which are 'in' the man are properties of the man. The rest are things which are said 'of' men, usually as classifications. A classification is not a property. |
11038 | We call them secondary 'substances' because they reveal the primary substances [Aristotle] |
Full Idea: It is reasonable that, after the primary substances, their species and genera should be the only other things called (secondary) substances. For only they, of things predicated, reveal the primary substance. | |
From: Aristotle (Categories [c.331 BCE], 02b29) | |
A reaction: This is the key passage in all of Aristotle for sortal essentialists like Wiggins, especially the word 'only'. I take it that this observation is superseded by the Metaphysics. Definition is the route to substance (which involves general terms). |
16739 | Four species of quality: states, capacities, affects, and forms [Aristotle, by Pasnau] |
Full Idea: In Categories 8 there are four species of qualities: States and conditions, Natural capacities and incapacities, Affective qualities or affections, and Shape and external form. | |
From: report of Aristotle (Categories [c.331 BCE], Ch.8) by Robert Pasnau - Metaphysical Themes 1274-1671 23.5 |
11037 | Colour must be in an individual body, or it is not embodied [Aristotle] |
Full Idea: Colour is in body and therefore also in an individual body; for were it not in some individual body it would not be in body at all. | |
From: Aristotle (Categories [c.331 BCE], 02b02) | |
A reaction: This may be just a truism, or it may be the Aristotelian commitment to universals only existing if they are instantiated. |
22125 | Duns Scotus was a realist about universals [Duns Scotus, by Dumont] |
Full Idea: Duns Scotus was a realist on the issue of universals and one of the main adversaries of Ockham's programme of nominalism. | |
From: report of John Duns Scotus (works [1301]) by Stephen D. Dumont - Duns Scotus p.206 | |
A reaction: The view of Scotus seems to be the minority view. It is hard to find thinkers who really believe that universals have an independent existence. My interest in Duns Scotus waned when I read this. How does he imagine universals? |
16154 | Aristotle gave up his earlier notion of individuals, because it relied on universals [Aristotle, by Frede,M] |
Full Idea: In 'Metaphysics' Aristotle abandons the notion of an individual which he had relied on in the 'Categories', since it presupposes that there are general things, that there are universals. | |
From: report of Aristotle (Categories [c.331 BCE]) by Michael Frede - Individuals in Aristotle Intro | |
A reaction: Ah, very illuminating. So all the way through we have a concept of individuals, first relying on universals, and then relying on hylomorphism? I suppose a bundle theory of individuals would need universals. |
22127 | Scotus said a substantial principle of individuation [haecceitas] was needed for an essence [Duns Scotus, by Dumont] |
Full Idea: Rejecting the standard views that essences are individuated by either actual existence, quantity or matter, Scotus said that the principle of individuation is a further substantial difference added to the species - the so-called haecceitas or 'thisness'. | |
From: report of John Duns Scotus (works [1301]) by Stephen D. Dumont - Duns Scotus p.206 | |
A reaction: [Scotus seldom referred to 'haecceitas'] I suppose essences have prior existence, but are too generic, so something must fix an essence as pertaining to this particular object. Is the haecceitas part of the essence, or of the particular? |
12351 | Genus and species are substances, because only they reveal the primary substance [Aristotle, by Wedin] |
Full Idea: The reason Aristotle gives for calling species and genera substances is that of what is predicated only they reveal what the primary substance is. | |
From: report of Aristotle (Categories [c.331 BCE], 02b29-37) by Michael V. Wedin - Aristotle's Theory of Substance III.6 | |
A reaction: Thus we should not be misled into thinking that the genus and species ARE the essence. We edge our way towards the essence of an individual by subdividing its categories. |
11040 | A single substance can receive contrary properties [Aristotle] |
Full Idea: It seems distinctive of substance that what is numerically one and the same is able to receive contraries. ...For example, an individual man - one and the same - becomes pale at one time and dark at another. | |
From: Aristotle (Categories [c.331 BCE], 04a10/20) |
1694 | Substances have no opposites, and don't come in degrees (including if the substance is a man) [Aristotle] |
Full Idea: There is nothing contrary to substances,…. and a substance does not admit of a more and a less. If this substance is a man, it will not be more a man or less a man either than itself or than another man. | |
From: Aristotle (Categories [c.331 BCE], 03b33) |
16091 | Is primary substance just an ultimate subject, or some aspect of a complex body? [Aristotle, by Gill,ML] |
Full Idea: 'Categories' treats something's being an ultimate subject as a test for being a primary substance, but it does not treat its primary objects as complex bodies consisting of matter and form. In that case, is the composite or a feature the ultimate subject? | |
From: report of Aristotle (Categories [c.331 BCE]) by Mary Louise Gill - Aristotle on Substance Ch.1 | |
A reaction: Gill is trying to throw light on the difference between 'Categories' and 'Metaphysics'. Once you have hylomorphism (form-plus-matter) you have a new difficulty in explaining unity. The answer is revealed once we understand 'form'. |
11280 | Primary being is 'that which lies under', or 'particular substance' [Aristotle, by Politis] |
Full Idea: In 'Categories' Aristotle argues the primary being (proté ousia) is the ultimate subject of predication (to hupokeimenon, meaning 'that which lies under'), nowadays referred to as the 'particular substance' view. | |
From: report of Aristotle (Categories [c.331 BCE]) by Vassilis Politis - Aristotle and the Metaphysics 4.4 | |
A reaction: Politis says that Aristotle shifts to the quite different view in 'Metaphysics', that primary being is essence, rather than mere subject of predication. |
16140 | Secondary substances do have subjects, so they are not ultimate in the ontology [Aristotle, by Frede,M] |
Full Idea: The concept of substance applies to secondary substances only with some deletions; ..it is not true that they have no subjects, and hence they are not ultimate subjects for all other elements of the ontology. | |
From: report of Aristotle (Categories [c.331 BCE]) by Michael Frede - Title, Unity, Authenticity of the 'Categories' V | |
A reaction: It increasingly strikes that to treat secondary substance (roughly, species) as essence is a shocking misreading of Aristotle. Frede says they are substances, because they do indeed 'underlie'. |
10965 | In earlier Aristotle the substances were particulars, not kinds [Aristotle, by Lawson-Tancred] |
Full Idea: In 'Metaphysics' Aristotle changed his view, as in 'Categories' the substances, the basic realities, were particular items, notably individual men, horses, cabbages etc. | |
From: report of Aristotle (Categories [c.331 BCE]) by Hugh Lawson-Tancred - Introductions to 'Metaphysics' p.178 | |
A reaction: The charge is that having successfully rebelled against Plato, Aristotle gradually succumbed to his teacher's influence, and ended up with a more platonist view. For anti-platonists like myself, the 'Categories' seems to be the key text. |
11036 | A 'primary' substance is in each subject, with species or genera as 'secondary' substances [Aristotle] |
Full Idea: A substance, in its most primary sense, is that which is neither said of a subject nor in a subject, e.g. the individual man or horse. The species in which things primarily called substances are, are called secondary substances, as are the genera. | |
From: Aristotle (Categories [c.331 BCE], 02a11) | |
A reaction: This distinction between 'primary' and 'secondary' substances is characteristic of Aristotle's earlier metaphysical view, with the later view (more unified and Platonic) in the 'Metaphysics'. |
8287 | Earlier Aristotle had objects as primary substances, but later he switched to substantial form [Aristotle, by Lowe] |
Full Idea: In 'Categories' primary substances are individual concrete objects, such as a particular horse, whereas in 'Metaphysics' such things are combinations of matter and substantial form, with the latter being the primary substances. | |
From: report of Aristotle (Categories [c.331 BCE]) by E.J. Lowe - The Possibility of Metaphysics 9.1 | |
A reaction: Lowe claims there is no real difference. Aristotle came to think that matter was not part of primary substance, so the shift seems to be that substance was concrete, but then he decided it was abstract. Physicists will prefer 'Metaphysics'. |
12350 | Things are called 'substances' because they are subjects for everything else [Aristotle] |
Full Idea: It is because the primary substances are subjects for everything else that they are called substances [ousiai] most strictly. | |
From: Aristotle (Categories [c.331 BCE], 03a04) | |
A reaction: This points to a rather minimal account of substance, as possibly the 'bare particular' which has no other role than to have properties. This expands in 'Metaphysics' to be matter which has form, making properties possible. |
6019 | If someone squashed a horse to make a dog, something new would now exist [Mnesarchus] |
Full Idea: If, for the sake of argument, someone were to mould a horse, squash it, then make a dog, it would be reasonable for us on seeing this to say that this previously did not exist but now does exist. | |
From: Mnesarchus (fragments/reports [c.120 BCE]), quoted by John Stobaeus - Anthology 179.11 | |
A reaction: Locke would say it is new, because the substance is the same, but a new life now exists. A sword could cease to exist and become a new ploughshare, I would think. Apply this to the Ship of Theseus. Is form more important than substance? |
22126 | Avicenna and Duns Scotus say essences have independent and prior existence [Duns Scotus, by Dumont] |
Full Idea: Duns Scotus endorsed Avicenna's theory of the common nature, according to which the essences have an independence and priority to their existence as either universal in the mind or singular outside it. | |
From: report of John Duns Scotus (works [1301]) by Stephen D. Dumont - Duns Scotus p.206 | |
A reaction: I occasionally meet this weird idea in modern discussions of essence (in Lowe?), and now see its origin. It makes little sense without a divine mind to support the independent essences. Scotus had to add a principle of individuation for essences. |
11039 | A primary substance reveals a 'this', which is an individual unit [Aristotle] |
Full Idea: Every substance seems to signify a certain 'this'. As regards the primary substances, it is indisputably true that each of them signifies a certain 'this'; for the thing revealed is individual and numerically one. | |
From: Aristotle (Categories [c.331 BCE], 03b10) | |
A reaction: The notion of 'primary' substance is confined to this earlier metaphysics of Aristotle. |
12361 | Primary substances are ontological in 'Categories', and explanatory in 'Metaphysics' [Aristotle, by Wedin] |
Full Idea: The primacy of 'Categories' primary substances is a kind of ontological primacy, whereas the primacy of form is a kind of structural or explanatory primacy. | |
From: report of Aristotle (Categories [c.331 BCE]) by Michael V. Wedin - Aristotle's Theory of Substance X.9 | |
A reaction: 'Structural' and 'explanatory' sound very different, since the former sounds ontological and the latter epistemological (and more subjective). |
3315 | Aristotle denigrates the category of relation, but for modern absolutists self-relation is basic [Benardete,JA on Aristotle] |
Full Idea: Aristotle denigrates the whole category of relations, but modern logical absolutists single out self-relation (in the mode of identity) as metaphysically privileged. | |
From: comment on Aristotle (Categories [c.331 BCE]) by José A. Benardete - Metaphysics: the logical approach Ch.8 | |
A reaction: I think this refers to Plantinga and Merrihew Adams, who make identity-with-itself the basic component of individual existences. |
22129 | Certainty comes from the self-evident, from induction, and from self-awareness [Duns Scotus, by Dumont] |
Full Idea: Duns Scotus grounded certitude in the knowledge of self-evident propositions, induction, and awareness of our own state. | |
From: report of John Duns Scotus (works [1301]) by Stephen D. Dumont - Duns Scotus p.206 | |
A reaction: Induction looks like the weak link here. |
22130 | Scotus defended direct 'intuitive cognition', against the abstractive view [Duns Scotus, by Dumont] |
Full Idea: Scotus allocated to the intellect a direct, existential awareness of the intelligible object, called 'intuitive cognition', in contrast to abstractive knowledge, which seized the object independently of its presence to the intellect in actual existence. | |
From: report of John Duns Scotus (works [1301]) by Stephen D. Dumont - Duns Scotus p.206 | |
A reaction: Presumably if you see a thing, shut your eyes and then know it, that is 'abstractive'. Scotus says open your eyes for proper knowledge. |
22128 | Augustine's 'illumination' theory of knowledge leads to nothing but scepticism [Duns Scotus, by Dumont] |
Full Idea: Scotus rejected Henry of Ghent's defence of Augustine's of knowledge by 'illumination', as leading to nothing but scepticism. ...After this, illumination never made a serious recovery. | |
From: report of John Duns Scotus (works [1301]) by Stephen D. Dumont - Duns Scotus p.206 |
22131 | The will retains its power for opposites, even when it is acting [Duns Scotus, by Dumont] |
Full Idea: Scotus said the will is a power for opposites, in the sense that even when actually willing one thing, it retains a real, active power to will the opposite. He detaches the idea of freedom from time and variability. | |
From: report of John Duns Scotus (works [1301]) by Stephen D. Dumont - Duns Scotus p.206 | |
A reaction: In the sense that we can abandon an action when in the middle of it, this seems to be correct. Not just 'I could have done otherwise', but 'I don't have to be doing this'. This shows that the will has wide power, but not that it is 'free'. |
12349 | Only what can be said of many things is a predicable [Aristotle, by Wedin] |
Full Idea: Aristotle reminds us that nothing is to count as predicable that cannot be said-of many things. | |
From: report of Aristotle (Categories [c.331 BCE]) by Michael V. Wedin - Aristotle's Theory of Substance III.1 | |
A reaction: Thus there wouldn't be any predicates if there were not universals. Could we have proper names for individual qualities (tropes), in the way that we have them for individual objects? |
11837 | Some predicates signify qualification of a substance, others the substance itself [Aristotle] |
Full Idea: 'White' signifies nothing but a qualification, whereas the species ('man') and the genus ('animal') mark off the qualification of substance - they signify substance of a certain qualification. | |
From: Aristotle (Categories [c.331 BCE], 03b18) | |
A reaction: This is making a fundamental distinction between two different types of predication. I would describe them as one attributing a real property, and the other attributing a category (as a result of the properties). I don't think 'substance' helps here. |
11043 | It is not possible for fire to be cold or snow black [Aristotle] |
Full Idea: It is not possible for fire to be cold or snow black. | |
From: Aristotle (Categories [c.331 BCE], 12b01) |
1696 | Change goes from possession to loss (as in baldness), but not the other way round [Aristotle] |
Full Idea: Change occurs from possession to privation, but from privation to possession is impossible; one who has gone blind does not recover sight nor does a bald man regain his hair nor does a toothless man grow new ones. | |
From: Aristotle (Categories [c.331 BCE], 13a35) | |
A reaction: Although this seems like an insight into entropy, it isn't an accurate observation, since trees lose their leaves, and then regain them in spring. Maybe somewhere men regrow their hair each spring. |
22123 | The concept of God is the unique first efficient cause, final cause, and most eminent being [Duns Scotus, by Dumont] |
Full Idea: Duns Scotus establishes God as first efficient cause, as ultimate final cause, and as most eminent being - his so-called 'triple primacy' - and says there is a unique nature within these primacies. | |
From: report of John Duns Scotus (works [1301]) by Stephen D. Dumont - Duns Scotus p.206 | |
A reaction: This is the first stage of Duns Scotus's unusually complex argument for God's existence. Asserting the actual infinity of this unique being concludes his argument. |
22124 | We can't infer the infinity of God from creation ex nihilo [Duns Scotus, by Dumont] |
Full Idea: Duns Scotus rejected the traditional argument that the infinity of God can be inferred from creation ex nihilo. | |
From: report of John Duns Scotus (works [1301]) by Stephen D. Dumont - Duns Scotus p.206 | |
A reaction: He accepted the infinity of God, however, but not for this reason. I don't know why he rejected it. I suppose the rejected claim is that something has to be infinite, and if it isn't the Cosmos then that leaves God? |