Lihat sumber John Duns Scotus

{{Infobox_Philosopher |
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  region          = Filsuf Barat |
  era             = Filsafat Abad Pertengahan |
  color           = #B0C4DE |

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  image_name      = JohnDunsScotus.jpg |
  image_caption   = John Duns Scotus|

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  name             = John Duns Scotus |
  birth            = sekitar 1265 (Duns, Lothian, [[Skotlandia]]) |
  death            = [[8 November]] [[1308]] ([[Köln]], [[Jerman]]) |
  school_tradition = [[Skolastisisme]], pendiri [[Scotisme]] |
  main_interests   = [[Metafisika]], [[Teologi]], [[Logika]], [[Epistemologi]], [[Etika]] |
  influences       = [[Aristoteles]], [[Augustinus dari Hippo|St. Augustinus]], [[Ibnu Sina]], [[Anicius Manlius Severinus Boethius|Boethius]], [[Anselmus dari Canterbury|Anselmus]], [[Thomas Aquinas]], [[Henry dari Ghent]] |
  influenced       = [[Paus Alexander VI]], [[Paus Siktus IV]], [[William dari Ockham]], [[Martin Luther]], [[René Descartes]], [[Gottfried Leibniz]] |
  notable_ideas    = Univositas keberadaan, ''Haecceitas'' sebagai prinsip individuasi, [[Imakulata]] Bunda Maria |
}}
[[Beatifikasi|Beato]] '''John Duns Scotus''' (sekitar [[1266]] – [[8 November]] [[1308]]) adalah seorang [[teologi|teolog]], [[filsuf]], dan [[logika]]wan. Sebagian orang berpendapat bahwa pada masa jabatannya sebagai profesor di [[Universitas Oxford|Oxford]], pengujian sistematis atas apa yang membedakan [[teologi]] dari [[filsafat]] dan [[sains]] mulai dikembangkan dengan sungguh-sungguh. Ia adalah salah satu teolog dan filsuf yang paling berpengaruh dari [[Abad Pertengahan Tinggi]], dan dijuluki "Doctor Subtilis" karena cara berpikirnya yang tajam. Pemikirannya yang paling terkenal adalah tentang "Ada itu Univok" (''The Univocity of Being).''

== 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 Prancis]]. Akhirnya, ia pergi ke [[Köln]], [[Jerman]], pada [[1307]].

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. Prancis yang mengajarku. Koln yang memilikiku.") Ia [[beatifikasi|dibeatifikasikan]] oleh [[Paus Yohanes Paulus II]] pada [[20 Maret]] [[1993]]. Menurut sebuah tradisi lama, Duns Scotus dimakamkan hidup-hidup setelah mengalami koma, karena orang menyangka ia telah meninggal dunia.

<!--==Metaphysics==
Although Duns Scotus was a scholastic [[Philosophical realism |realist]] (as opposed to a [[nominalist]]) in that he treated universals as real, he did not accept the Thomistic distinction between existence and essence.  Duns Scotus followed [[Aristotle]] in asserting that the subject matter of metaphysics is "being qua being" (''ens inquantum ens''). Being in general (''ens in communi''), as an univocal notion, was for him the first object of the intellect. Metaphysics includes the study of the transcendentals, so called because they transcend the division of being into finite and infinite and the further division of finite being into the ten Aristotelian categories. Being itself is a transcendental, and so are the "attributes" of being — "one", "true", and "good" — which are coextensive with being, but each add something to it. The univocity of being implies the denial of any real distinction between essence and existence.

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.

==Theology==
Duns was an Augustinian theologian. He is usually associated with [[voluntarism]], the tendency to emphasize God's will and human freedom in all philosophical issues. The main difference between [[Aquinas]]' rational theology and that of Scotus' is that Scotus believes certain predicates may be applied univocally — with exactly the same meaning — to God and creatures, whereas Aquinas insisted that this is impossible, and that only analogical predication can be employed, in which a word as applied to God has a meaning different from, although related to, the meaning of that same word as applied to creatures. Duns struggled throughout his works in demonstrating his univocity theory against Aquinas' analogy doctrine.

Perhaps the most influential point of Duns Scotus' theology was his defense of the [[Immaculate Conception]] of [[Blessed Virgin Mary|Mary]]. At the time, there was a great deal of argument about the subject. The general opinion was that it was appropriate, but it could not be seen how to resolve the problem that only with [[Jesus|Christ's]] death would the stain of [[original sin]] be removed. The great philosophers and theologians of the West were divided on the subject (indeed, it appears that even [[Thomas Aquinas]] sided with those who denied the doctrine, though some [[Thomism|Thomists]] dispute this). The [[feast of the Immaculate Conception|feast day]] had existed in the East since the seventh century and had been introduced in several dioceses in the West as well, even though the philosophical basis was lacking. Citing [[Anselm of Canterbury]]'s principle, "''potuit, decuit, ergo fecit''" ([[God]] could do it, it was appropriate, therefore he did it), Duns Scotus devised the following argument: Mary was in need of redemption like all other human beings, but through the merits of Jesus' [[crucifixion]], given in advance, she was conceived without the stain of original sin.

This argument appears in [[Pope Pius IX]]'s declaration of the [[dogma]] of the Immaculate Conception. [[Pope John XXIII]] recommended the reading of Duns Scotus' theology to modern theology students.

== 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.<!--His theory moves from considering modal notions with respect to different ways the actual world is arranged at certain times to one where modal notions are considered with respect to conceptual consistency. This interpretation of possibility and necessity thus foreshadows [[Leibniz]]'s [[possible worlds]] conception of modality.-->

== Lihat pula ==
* [[Scotisme]]
* [[Aliran Fransiscan Oxford]]
* [[Sejarah sains pada Abad Pertengahan]]

== Bibliografi ==
* ''Lectura'' (Kuliah-kuliah Awal di Oxford )
* ''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]
* ''Quaestiones Quodlibetales''
* ''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
* John Duns Scotus, ''Contingency and Freedom. Lectura I 39'', terj., tafsir dan pengantar oleh A. Vos Jaczn, H. Veldhuis, A.H. Looman-Graaskamp, E. Dekker dan N.W. den Bok. The New Synthese Historical Library 4. Dordrecht/Boston/London: Kluwer, 1994.
* A. Vos, H. Veldhuis, E. Dekker, N.W. den Bok dan A.J. Beck (ed.). ''Duns Scotus on Divine Love: Texts and Commentary on Goodness and Freedom, God and Humans'', Aldershot: Ashgate, 2003.
* A. Vos. ''The Philosophy of John Duns Scotus''. Edinburgh: Edinburgh University Press, 2006.
* 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 ==
* {{en}} [http://www.newadvent.org/cathen/05194a.htm Artikel Catholic Encyclopedia tentang John Duns Scotus]
* {{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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