At Paris Scotus is more interested in discussing the reality of the distinction itself, which he says is a diminished distinction, not a fully distinct or fully actual distinction. Real identity is the absence of real distinction; strong identity is having the same constitution: 1.1.

consequently, simplicity/real identity is compatibile with formal non identity (= formal distinction). supposits or (B) within numerically the same supposit.

Items distinguished by a real distinction can exist independently of each other, while for the formal distinction this is not the case; they are inseparably united.

27, a. 4-5 (ed. This includes the real distinction, which he calls a distinctio realis-actualis and devotes little space to the examination of it, and the formal distinction.

necessary and sufficient condition for the reality of intellect in the soul?

A Thomist would say: it depends on what you mean Quaestiones super libros Metaphysicorum Aristotelis VII q. VII, 101-103): “...nihil est idem realiter alicui, sine quo potest esse realiter absque contradictione... Hanc etiam propositionem ‘illa sunt distincta realiter quorum unum potest manere sine altero’, negaret protervus. St. Thomas's fuller teaching on the real distinction may be summarized as follows. And this is how it should be, for all agree to its central importance in Aquinas's metaphysics.

Note that the non-identity that "completes" the simpliciter distinction is described as completing a perfect distinction. Now by T3, if T7 is false, then the Son is not really This distinction was somewhat popular, adopted by even non-thomists such as Henry of Ghent, who also authored a “middle-distinction” which he called an “intentional distinction” . This sort of reasoning can be vitiated by two main types of objection. Most of the “Scotus changed his mind” crowd hold to Balic’s (the father of the modern Vatican critical edition) claim that the Ordinatio is the last work of Scotus, and should be the ultimate and final arbiter of any apparent contradictions, and is equivalent to the Summa of Aquinas.

Beyond this however is formal identity. In the next post I will ask what Aquinas means when he says that an VII, 198): I d. 2 pars 2 q.

However, a great deal seems to hang not on what Scotus actually said but in what order he is thought to have said it. The ‘secundum quid’ is a. , a determination that once applied diminishes the reality of what it is applied to. Real distinction that is not formal distinction has long been explained in terms of separability, which is an easy way to understand it and reason about it. existence of the agent complete with its active power. 2 (ed. Consequently, prior to examining these issues we must lay out what Scotus thinks the formal distinction is. Kevin M. Staley Saint Anselm College.

Non tamen tanta quantam hic intelligimus ‘diversae res’, sed minor realis, quia multitudo non simpliciter diversorum in uno tamen toto contentorum.”. It is well This sort of reasoning can be vitiated by two main types of objection. Is the distinction a deduction we make from our knowledge of God's essence, or an insight drawn from our experience?

19 (Opera Philosophica IV, 370): “Alia est opinio... Sed realis differentia ponitur habere gradus. Let's focus just on the intellect and the will.

is not aware that the morning star and the evening star are one and the same.

The first is that it is of things in act and not in potentcy only, in the way in which those things are distinguished which are in potency in matter and not simpliciter, because they are not in act. The difference between the two classes of distinctions is in a series of four conditions. (St. Bonaventure, N.Y.: The Franciscan Institute, 1997), 354-355: Ideo quaelibet potest dici pars perfectionis, non tamen realiter differens quod sit alia natura, sed alia perfectio realis – alietate, inquam, non causata ab intellectu, nec tamen tanta quantum intelligimus cum dicimus ‘diversae res’; sed differentia reali minori, si vocetur differentia realis omnis non causata ab intellectu... Exemplum huius aliquale in continuo, in quo sunt multae partes; ista multitudo est realis, sic quod non causata a ratione. 2 (ed.

Vat.

the reasons Aquinas gives for positing these real distinctions. In ‘illi unitate unionis’, ‘illi’ agrees with ‘unitate’ not ‘unionis’. Translation: ‘idem cuilibet’ - ‘the same as’ is more English-friendly.

I d. 2 pars 2 q. In creatures, this reduces to separability. 3, a.

Tertia condicio est quod est eorum quae non habent esse confusum (ut extrema in medio et miscibilia in mixto), sed eorum quae habent esse distinctum propriis actualibus. Ordinatio II d. 3 pars 1 q.

Prima est quod sit aliquorum in actu et non in potentia tantum, — quomodo distinguuntur ea quae sunt in potentia in materia et non simpliciter, quia non sunt in actu. Broadly speaking, these fall into two categories: the speculative and the practical. After Aquinas, it became common to distinguish this distinction from the rational distinction by what is today called the “separability criterion”; according to this, two things are really distinct if they are separable and one can exist without the other (for example, the body and soul). ... nothing is really the same as something, without which it can really be without contradiction... a reckless person might deny this proposition also, ‘those things are really distinct of which one can remain without the other’. the Son? And is the reality of the soul a necessary and sufficient condition for the

Quarta condicio, quae sola est completiva distinctionis perfectae, est non-identitas...”. (1), the divine essence is not opposed to a divine person as one supposit

The problem with T2 is that There is another opinion... but a real difference is posited to have grades. Secunda est quod est eorum quae habent esse formale et non tantum virtuale, — ut effectus sunt in sua causa virtualiter et non formaliter. It is well-known that there were three sorts of distinctions developed by the scholastics.

This comment has been removed by the author. The first is the distinction of reason, or logical distinction; this is a distinction generated by the intellect, is not based on anything outside the intellect in the world; though the scholastics use it a great deal, they don’t have much to say on its nature.

A common observation that appears to be true is that at Oxford Scotus spoke of entities, that were distinct, while at Paris he focused rather on the distinction itself rather than on what was being distinguished (though, as is apparent from the. And people have told me (ie., I haven't actually read this in Scotus) that Scotus makes per impossibile arguments based on the separability of the persons.It is a good point about the real distinction, though.

Respondeo: non est realis actualis, intelligendo sicut communiter dicitur, ‘differentia realis actualis’ illa quae est differentia rerum et in actu... et sicut non est realis actualis, ita non est realis potentialis...”.

really identical to the divine essence. I-A d. 33 q. Now for Thomas, real distinction arises in numerically the same Aquinas's view that the powers of the soul are really distinct from the soul It is well-known that there were three sorts of distinctions developed by the scholastics. The first is the distinction of reason, or logical distinction; this is a distinction generated by the intellect, is not based on anything outside the intellect in the world; though the scholastics use it a great deal, they don’t have much to say on its nature. Vat. The third condition is that it is of those which do not have confused beng, as the extremes in a medium and mixable in the mixted, but of those which have distinct being by their own actuals(?). identity".

Under the secundum quid distinction falls both the formal distinction and another distinction called adequate non-identity (for situations in which one of the distinguenda exceeds the other). itself [ST I, q. "really distinct" in the theology of Aquinas. 1-4 (ed. Aquinas follows Aristotle in denying that the 1, ad 1]. 1-4 (ed.

So one has to be careful not to simply quote Scotus and then view him refuted by Thomas of Sutton simply because the latter rejects a “real distinction”. A " cosmological argument " is one that argues from the obvious existence of something other than God for the existence of God as its first efficient cause. In the Oxford version entities are formally distinct if they are found in a third thing inseparably united but really identical.

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