Abstract

Bonaventure distinguishes two modes of beatitudo: the objective, which he defines as the ultimate end of all rational operations; and the subjective, which he considers present in the soul by inherency. In its divine influence, the beatitudo directly updates the mens, that is the potency of the soul and not its substance. This understanding of the unity of order of the potencies in the soul, understood as the express likeness to God, incorporates the concept of fruitio in a spiritual activity that exceeds the dichotomy intelligence-will and is located well beyond the opposition between thomistic intellectualism and the voluntarism of Scotus, integrating them into a spiritualistic synthesis: the sapiential contemplation. This paper analyzes the deductive moments of the acts of the inner potencies of the soul as constituents of the created beatitude. The guideline are the transcendental concepts of being in consonance with the contemplative activity.