David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Ezio Di Nucci
Jack Alan Reynolds
Learn more about PhilPapers
In response both to the current age of anxiety and the recent call of Caritas in Veritate, I argue for a re-framed understanding of rationality, based upon the insights of Franciscan John Duns Scotus. For Scotus, “rational” means capable of self-movement. Consequently, the will (not the intellect) is the rational potency. Re-casting the contemporary fundamentalist “suspicion of reason” as a “suspicion of the intellect,” my central argument advocates a return to a more complete understanding of the rational. In this effort, I draw upon spiritual insights to contextualize and explain the Franciscan attention to the will (as source of love). Scotus’s use of Anselm in his analysis of the will’s affections is an effort to expand the concept of rationality to include ordered loving and conversion, key Franciscan values. Two important implications of this shift in perspective are the recovery of beauty and harmony as significant moral categories, and the capacityof the rational will for restrained use (usus pauper). This latter point is able to ground an ethics of sustainability and justice, opening up space for interculturaland interfaith dialogue
|Keywords||No keywords specified (fix it)|
|Categories||categorize this paper)|
Setup an account with your affiliations in order to access resources via your University's proxy server
Configure custom proxy (use this if your affiliation does not provide a proxy)
|Through your library|
References found in this work BETA
No references found.
Citations of this work BETA
No citations found.
Similar books and articles
Csj Mary Beth Ingham (unknown). Reason in an Age of Anxiety. Philosophical Explorations.
Eike-Henner W. Kluge (2008). Scotus on Accidental and Essential Causes. Franciscan Studies 66 (1):233 - 246.
Sukjae Lee (1998). Scotus on the Will: The Rational Power and the Dual Affections. Vivarium 36 (1):40-54.
John Mizzoni (2008). Franciscan Biocentrism and the Franciscan Tradition. Ethics and the Environment 13 (1):pp. 121-134.
T. Corbishley (1949). Franciscan Institute Publications; Philosophy Series: The Franciscan Institute, St. Bonaventure, N.Y.: The Tractatus de Successivis, Attributed to William of Ockham.Franciscan Institute Publications; Philosophy Series: The Franciscan Institute, St. Bonaventure, N.Y.: The Tractatus de Praedestinatione Et de Praescientia Dei Et de Futuris Contingentibus, Edited by Philotheus Boehner, O.F.M.Franciscan Institute Publications; Philosophy Series: The Franciscan Institute, St. Bonaventure, N.Y.: The Transcendentals and Their Function in the Metaphysics of Duns Scotus, by Allan B. Wolter, O.F.M., Ph.D.Franciscan Institute Publications; Philosophy Series: The Franciscan Institute, St. Bonaventure, N.Y.: Intuitive Cognition, A Key to the Significance of the Later Scholastics, by Sebastian J. Day, O.F.M., Ph.D. [REVIEW] Philosophy 24 (90):274-.
Peter S. Dillard (2009). A Minor Matter? The Franciscan Thesis and Philosophical Theology. Heythrop Journal 50 (5):890-900.
Will Dudley (2003). Impure Reason. The Owl of Minerva 35 (1-2):25-48.
Emilia Steuerman (2000). The Bounds of Reason: Habermas, Lyotard, and Melanie Klein on Rationality. Routledge.
John M. Shea (2001). Reason in Morals. American Catholic Philosophical Quarterly 75 (4):547-560.
Ilkka Niiniluoto (2000). Is It Rational To Be Rational? The Proceedings of the Twentieth World Congress of Philosophy 5:115-122.
Cruz González-Ayesta (2007). Scotus's Interpretation of Metaphysics 9.2. Proceedings of the American Catholic Philosophical Association 81:217-230.
Michelle R. Darnell (2008). Ethics in the Age of Reason. Sartre Studies International 14 (2):71-89.
Added to index2011-12-01
Total downloads6 ( #439,916 of 1,790,117 )
Recent downloads (6 months)1 ( #426,071 of 1,790,117 )
How can I increase my downloads?