John Duns Scotus: Perbedaan antara revisi
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notable_ideas = Univositas keberadaan, ''Haecceitas'' sebagai prinsip individuasi, [[Imakulata]] Bunda Maria |
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[[Beatifikasi|
== Kehidupan ==
Tempat kelahirannya tidak diketahui pasti. Sebagian pakar mengklaim bahwa ia dilahirkan di [[Duns]], [[Borders Skotlandia|Borders]], [[Skotlandia]], sementara yang lainnya mengatakan [[Irlandia]]. Ia ditahbiskan sebagai imam pada 1291, di [[Northampton, Inggris|Northampton]], [[Inggris]]. Ia belajar dan mengajar di [[Paris]] (1293-1297) dan [[Oxford, Inggris|Oxford]], dan barangkali juga di [[Cambridge, Inggris|Cambridge]]. Namun ia dipecat dari Universitas Paris karena berpihak pada [[Paus Bonifatius VIII]] dalam melawan [[Philippe IV dari
Duns Scotus dianggap sebagai salah satu teolog [[Fransiskan]] terpenting. Ia juga adalah pendiri [[Scotisme]], sebuah bentuk khusus [[Skolastisisme]]. Ia berasal dari Aliran Fransiskan Lama, yang di dalamnya juga tergabung [[Haymo dari Faversham]] (meninggal 1244), [[Alexander dari Hales]] (meninggal 1245), [[John dari Rupella]] (meninggal 1245), [[William dari Melitona]] (meninggal 1260), St. [[Bonaventura]] (meninggal 1274), [[Kardinal]] [[Matthew dar Aquasparta]] (meninggal 1289), [[John Peckham]], Uskup Agung Canterbury (meninggal 1292), [[Richard dari Middletown]] (meninggal sekitar 1300), dll. Duns Scotus dikenal sebagai "Doctor Subtilis" karena caranya yang tajam dalam menggabungkan pandangan-pandangan yang berbeda. Para filsuf di kemudian hari tidak begitu menghargai karyanya, seperti yang misanyalnya diperlihatkan oleh kata modern "dunce" (=orang bodoh), yang berkembang dari nama "Dunse" yang diberikan kepada para pengikutnya pada 1500-an.
Ia meninggal di Koln dan dimakamkan di Gereja [[Minorites]] di kota itu. Di makamnya terdapat tulisan berbahasa Latin: ''Scotia me genuit. Anglia me suscepit. Gallia me docuit. Colonia me tenet.'' (terj. "[[Skotlandia]] yang melahirkanku. Inggris yang memeliharaku.
<!--==Metaphysics==
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The study of the Aristotelian categories belongs to metaphysics insofar as the categories, or the things falling under them, are studied as beings. (If they are studied as concepts, they belong instead to the logician.) There are exactly ten categories, Scotus argues. The first and most important is the category of substance. Substances are beings in the most robust sense, since they have an independent existence (''entia per se''). Beings in any of the other nine categories, called accidents, exist in substances. The nine categories of accidents are quantity, quality, relation, action, passion, place, time, position, and state (or ''habitus'').
Duns elaborates a distinct view on hylemorphism, with three important strong theses that differentiate him. He held: 1) that there exists [[matter]] that has no form whatsoever, or prime matter, as the stuff underlying all change, against [[Aquinas]] (cf. his ''Quaestiones in Metaphysicam'' 7, q. 5; ''Lectura'' 2, d. 12, q. un.), 2) that not all created substances are composites of form and matter (cf. ''Lectura'' 2, d. 12, q. un., n. 55), that is, that purely spiritual substances do exist, and 3) that one and the same substance can have more than one substantial form — for instance, humans have at least two substantial forms, the soul and the form of the body (''forma corporeitas'') (cf. ''Ordinatio'' 4, d. 11, q. 3, n. 54). He argued for an original principle of [[individuation]] (cf. ''Ordinatio'' 2, d. 3, pars 1, qq. 1-6), the "haecceity" as the ultimate unity of an unique individual (''haecceitas'', an entity's 'thisness'), as opposed to the common nature (''natura communis''), feature existing in any number of individuals. For Scotus, the axiom stating that only the individual exists is a dominating principle of the understanding of reality. For the apprehension of individuals, an intuitive cognition is required, which gives us the present existence or the non-existence of an individual, as opposed to abstract cognition. Thus the human soul, in its separated state from the body, will be capable of knowing the spiritual intuitively.
The existence of God can be proven only ''a posteriori'', through its effects. The Causal Argument he gives for the existence of [[God]] is particularly interesting and precise. It says that an infinity of things that are essentially ordered is impossible, as the totality of caused things that are essentially caused is itself caused, and so it is caused by some cause which is not a part of the totality, for then it would be the cause of itself; for the whole totality of dependent things is dependent, and not on anything belonging to that totality. The argument is relevant for Scotus' conception of metaphysical inquiry into being by searching the ways into which beings relate to each other.
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== Logika ==
Duns mungkin adalah salah satu logikawan Abad Pertengahan yang paling berpengaruh, dalam kelas yang sama dengan [[Peter Abelard]] dan [[William dari Ockham]]. Ia adalah salah satu logikawan Pertengahan yang meninggalkan model statistik [[Aristoteles]] tentang kemungkinan dan apa yang perlu ''(necessity)'', dan yang sebaliknya mempertimbangkan konsep kemungkinan logis.
== Lihat pula ==
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* ''Opus Pariense'' atau ''Reportata parisiensia'' (Kuliah-kuliah Paris)
* ''Opus Oxiense'' (Kuliah-kuliah Oxford)
* ''Tractatus de Primo Principio'' (Traktat tentang Prinsip Pertama) [http://bice.philo.unibo.it/~buzzetti/corso2002-03/dpp-lat.html Versi Latin] {{Webarchive|url=https://web.archive.org/web/20080511073116/http://bice.philo.unibo.it/~buzzetti/corso2002-03/dpp-lat.html |date=2008-05-11 }} [http://www.ewtn.com/library/THEOLOGY/GODASFIR.HTM terj. Inggris]
* ''Questions on the Metaphysics of Aristotle''
[http://individual.utoronto.ca/pking/resources/scotus/In_Meta.txt Teks Latin]
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* ''De Rerum Principio'' (Of the Beginning of Things) Karya yang tidak otentik yang pernah dianggap karya Duns Scotus.
Edisi primer Latin:
* ''Cuestiones Cuodlibetales. Dalam Obras del Doctor Sutil, Juan Duns Escoto''. Ed. Felix Alluntis. Madrid: Biblioteca de Autores Cristianos, 1963.
* ''Opera Omnia''. ("The Wadding edition") Lyon, 1639; cetak ulang Hildesheim: Georg Olms Verlagsbuchhandlung, 1968.
* ''Opera Omnia''. ("The Vatican edition") Civitas Vaticana: Typis Polyglottis Vaticanis, 1950-.
* ''Opera Philosophica''. St. Bonaventure, NY: The Franciscan Institute, 1997-.
* Mary Beth Ingham & Mechthild Dreyer, ''The Philosophical Vision of John Duns Scotus: An Introduction.'' Washington DC: Catholic University of America Press 2004
* Thomas Williams (ed.), ''The Cambridge Companion to Duns Scotus.'' Cambridge 2003
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* E.P. Bos, (ed.). ''John Duns Scotus (1265-1308) Renewal of Philosophy.'' Akta Simposium Ketiga yang diorganisir oleh Dutch Society for Medieval Philosophy Medium Aevum. Elementa, 72. Amsterdam: Rodopi, 1998.
* N. Kretzmann, A. Kenny, & J. Pinborg, ''Cambridge History of Later Medieval Philosophy'' Cambridge: 1982.
(1) - "The Death of Blessed Scotus", menurut Kanon Joseph Bonello dan Eman Bonnici, keduanya dari Cospicua, pengarang artikel-artikel sejarah.
== Pranala luar ==
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* {{en}} [http://www.dunsscotus.com Situs tentang Duns Scotus dari Research Group John Duns Scotus (Utrecht, NL)]
* {{en}} [http://plato.stanford.edu/entries/duns-scotus/ Entri Stanford Encyclopedia of Philosophy]
* {{en}} [http://www.nd.edu/~wwillia5/dunsscotus/index.html Halaman Thomas Wiliams tentang Scotus] {{Webarchive|url=https://web.archive.org/web/20071117035934/http://www.nd.edu/~wwillia5/dunsscotus/index.html |date=2007-11-17 }}
* {{en}} [http://www2.nd.edu/Departments//Maritain/etext/scotism.htm Artikel oleh Parthenius Minges tentang Scotis dan Scotisme di Jacques Maritain Center] {{Webarchive|url=https://web.archive.org/web/20060922115356/http://www2.nd.edu/Departments//Maritain/etext/scotism.htm |date=2006-09-22 }}
* {{en}} [http://www.duns.bordernet.co.uk/history/dunsscotus.html Situs sejarah lokal dari tempat kelahiran Beato John Duns Scotus, Duns, Berwickshire, Skotlandia] {{Webarchive|url=https://web.archive.org/web/20070927015131/http://www.duns.bordernet.co.uk/history/dunsscotus.html |date=2007-09-27 }}
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