Scotus on the 'indetermination' of active and passive powers

Scotus on the different ways that active and passive powers can be indifferent (or 'indeterminate') to the different activities they empower.

Lect., 1.3.3.2-3, n. 415 (Vat. 16: 390.22-391.6): 'dicendum quod indeterminatio duplex est: una est indeterminatio quae convenit causae materiali, et alia est indeterminatio quae convenit causae agenti universali et quodammodo illimitatae. Exemplum primi est de indeterminatione ligni respectu caloris vel alterius formae; exemplum secundi est de indeterminatione solis ad producendum hoc generabile vel illud; unde haec indeterminatio virtutis activae est ad agendum et non ad aliquam formam ab aliquo recipiendam. Quando igitur dicitur quod illud quod est indeterminatum requirit aliquam formam determinantem qua determinetur, verum est de potentia passiva’.

'It should be said to this that indetermination is twofold: one is the indetermination that belongs to material causes, and the other is the indetermination that belongs to a universal agent cause which, in a sense, is unlimited. An example of the first is the indetermination of a log with respect to heat or some other form. An example of the second is the indetermination of the sun with respect to producing this or that generable thing. Whence, the indetermination of active power is for acting, not for receiving some form from something. Thus, when it is said that something indeterminate requires some determining form to determine it, this is [only] true of passive power’.

Lect., 1.3.3.2-3, n. 415 (Vat. 16: 391.6-22): 'Si autem loquimur de indeterminatione causae effectivae, hoc contingit dupliciter: aliquando enim causa efficiens est indeterminata ad producendum aliquem effectum quem tamen immediate producere potest, et aliquando est determinata ad effectum producendum quem tamen sine causa proxima producere non potest. Loquendo autem de causa effectiva primo modo, ad hoc quod determinetur ad agendum sufficit praesentia passi, sicut sol habet virtutem qua immediate potest dissolvere et constringere: ad hoc quod dissolvat sufficit praesentia dissolubilis, ut glaciei, et ad hoc quod constringat sufficit etiam praesentia passi, ut luti; unde causa effectiva non determinatur per hoc quod aliquam formam recipit. Sed ad hoc quod causa effectiva secundo modo determinetur, sufficit praesentia passi cum praesentia causarum particularium concurrentium, sicut est de sole ad producendum animalia perfecta, ut asinum, bovem; requirit enim, ad hoc quod determinetur ad productionem bovis, causam particularem univocam, ut bovem et passum praesens’.

'But if we are talking about the indetermination of an effecting cause, it applies in [one of] two ways, for sometimes the effecting cause is indeterminate with respect to producing some effect that it can produce directly, and sometimes it is determined to produce some effect that it cannot produce without [the help of] a proximate cause. Speaking of an effecting cause in the first way, the presence of the recipient is enough to determine it to activity. For example, the sun has the power to melt or dry [something] directly, so the presence of something meltable (like ice) is sufficient for the sun to melt it, and the presence of some recipient (like mud) is sufficient for the sun to dry it. Whence, the effecting cause is not determined through the fact that it receives some form. But in order for an effective cause to be determined in the second way, the presence of the recipient along with the presence of [any] concurring particular causes is sufficient. An example is the sun’s ability to produce complete animals like donkeys or cows, for in order to produce a cow, the sun must [act along with] a particular univocal cause such as a cow, and a recipient must be present’.

Ibid., n. 416 (Vat. 16: 391.23-392.3): 'Dico igitur quod intellectus est indeterminatus ad eliciendum actum intelligendi, non indeterminatione causae materialis et passi sed indeterminatione causae activae, quae requirit causam aliam particularem, ad hoc quod causet intellectionem, --- et illa est obiectum, vel species in qua obiectum relucet; et ideo determinatur per obiectum et speciem. Sed non determinatur ipsa tamquam intellectum perficiat, ad hoc quod intelligat, sed determinatur sicut causa universalis et quodammodo illimitata, per causam particularem’.

'I say, then, that the intellect is indeterminate with respect to eliciting acts of understanding not by the indetermination of a material or recipient cause, but rather by the indetermination of an active cause which requires some other particular cause to bring about understanding. And that is the object or species in which the object ``shines through’’. For this reason, it is determined by the object and the species. But it is not determined such that it perfects the intellect enough to understand, but it is determined --- as a universal cause which is, in a certain sense, unlimited --- through a particular cause’.

Lect., 1.7.un., n. 26 (Vat. 16: 481.16-22): 'Sed contra hanc opinionem arguo sic: duplex est potentiae indeterminatio, sicut supra dictum est. Una enim est indeterminatio ``potentiae passivae’’, et haec est ad contradictoria, quae ad hoc quod determinetur, oportet quod recipiat (sicut lignum est in potentia ad calefaciendum et privatur calore aliquando, et ideo non vadit in actum nisi recipiat calorem); et haec est potentia passiva, quae est ``materiae’’’.

'But against this opinion [of Henry’s], I argue as follows. The indetermination of a power is twofold, as I said above. One is the indetermination of a ``passive power’’, and this is [indeterminate with respect] to contradictory [states of affairs]. In order for this [indeterminate power] to be determined [to one or the other state of affairs], it must receive [something]. For instance, a log has the potential to be heated, but sometimes it is deprived of heat, so it only becomes actually [hot] when it receives heat. This is the [indeterminacy of the] passive power of ``matter’’’.

Lect., 1.7.un., n. 26 (Vat. 16: 481.22-482.5): 'Alia est ``potentiae activae’’ indeterminatio, quae indeterminatio consequitur illimitationem suae causalitatis et suae virtutis, et haec potentia in naturalibus -- licet non in voluntate --- non est ad contradictoria; et ista potentia indeterminata, ad hoc quod determinetur, non recipit aliquam formam, sed sufficit praesentia passi si requirat passum (sicut sol est indeterminatus ad multos effectus indeterminatione et illimitatione quadam suae virtutis activae; et ideo ad hoc quod determinetur, non requiritur quod aliqua forma sibi imprimatur)’.

'The other [kind of] indetermination is that of ``active power’’, which is an indetermination that follows from the unlimitedness of its causality and power. And this power [that exists] in natural things -- though not in the will -- is not [an indetermination with respect] to contradictory [states of affairs]. In order for such an indeterminate power to be determined, it does not need to receive some form. Rather, it only requires the presence of a recipient (if it requires a recipient [at all]). For instance, the sun is indeterminate with respect to many effects by an indetermination and a certain unlimitedness that belongs to its active power. For this reason, in order for it to be determined [to some effect], it does not need to have some form imprinted in it’.

Lect., 1.7.un., n. 27 (Vat. 16: 482.6-17): 'Ex his arguitur sic: principium indeterminatum ``indeterminatione activa’’, quod est totale principium naturale et non ``voluntarium indifferens ad contradictoria’’, est de se determinatum ad producendum. Ista propositio iam manifesta est in exemplo praedicto [viz., solis], et iterum probatur ratione: quia si talis causa limitaretur ad unum effectum tantum, determinaretur sufficienter ad illum; sed per hoc quod talis causa ponitur illimitata respectu aliorum effectuum, non aufertur determinatio ad istum effectum nec tollitur comparatio eius ad istum effectum, unde nihil eius perfectionis tollitur per comparationem ad istum effectum; igitur potentia naturalis quae est indeterminata illimitatione suae naturae, determinatur ex se’.

'From these points, I argue as follows. The basis [for a power] that is indeterminate by ``the indetermination of active [power]’’ -- which is the total natural basis and not [a power that is] ``indifferent to contradictory things that can be chosen’’ -- is determined to produce [the effect or effects in question] from within itself. Now, this claim is obvious in the aforesaid example [of the sun], but it can further by proved by argument. For if such a cause were limited to one effect only, it would sufficiently be determined to that [one effect from within itself]. But given that, if such a cause were then supposed to be unlimited with respect to other effects, it would not lose that determination to the first effect nor would that take away its relationship to that effect. Whence, nothing of its perfection would be lost through its relationship to this [other] effect. Therefore, a natural power that is indeterminate by the unlimitedness of its nature is determined from within itself’.

Lect., 1.7.un., n. 27 (Vat. 16: 482.17-22): 'Cum igitur essentia divina sit indeterminata non indeterminatione passiva, sed indeterminatione quae est virtutis activae illimitatae, ipsa non requiret aliquam formam ipsam determinantem; si igitur essentia divina sit principium generationis aut spirationis, ipsa non determinatur ad producendum per aliquam proprietatem respectivam’.

'Thus, since the divine essence is indeterminate not by the indetermination of passive [power] but rather by the indetermination of the unlimitedness of its active power, it does not require some form to determine it. If, then, the divine essence were the basis for generation or spiration, it would not be determined to produce through some relative property’.

Ord., 1.7.1, n. 20 (Vat. 4: 114.1-11): 'Indeterminatio, quaedam est ``potentiae passivae’’ et quaedam ``potentiae activae’’ illimitatae ad plures effectus (exemplum: sicut sol est indeterminatus ad producendum multa generabilia, non quod aliquam formam recipiat ut agat, sed quia habet virtutem productivam illimitatam). Quod est indeterminatum ``indeterminatione materiae’’ oportet quod recipiat formam ad hoc quod agat, quia non est in actu sufficiente ad agendum, sed quod est indeterminatum ``indeterminatione potentiae activae’’ est ex se sufficienter determinatum ad producendum quemcumque illorum effectuum: et hoc si passum-dispositum sit approximatum, ubi requiritur passum, vel ex se ipso ubi passum non requiritur’.

'One kind of indetermination belongs to ``passive power’’ and another to ``active power’’ that is unlimited with respect to many effects. For example, the sun is indeterminate with respect to producing many generable things, not because it needs to receive some form in order to act, but rather because it has unlimited productive power. That which is indeterminate by ``the indetermination of matter’’ must receive a form in order to act, because it is not sufficiently actual itself to act. But that which is indeterminate by ``the indetermination of active power’’ is sufficiently determined from within itself to produce any of those effects (and in cases where a recipient is required, this will happen if a disposed recipient comes near enough, but in cases where no recipient is required, this will just happen from within itself)’.

Ord., 1.7.1, n. 20 (Vat. 4: 114.11-115.2): 'probatio: si tale activum esset de se determinatum ad unum effectum, posset de se sufficienter producere illum, --- sed si est indeterminatum ad hoc et ad aliud, ex tali illimitatione non tollitur perfectio causalitatis eius respectu talis effectus, sed tantum additur causalitas respectu alterius; ita ergo potest istud producere, sicut si tantum esset istius, et ita non requiritur aliquod determinans’.

'Proof: if such an active thing were determined within itself to [produce only] one effect, it could produce that effect sufficeintly from within itself. But if it were indeterminate with respect to this effect and another effect, such unlimitedness would not entail that it would lose the perfection of its causality with respect to the [first] effect. Rather, this would only add causality with respect to the other effect. Thus, it could produce this other effect, just as if it were limited to [produce only] this other effect, and it would not need something to determine it’.

Ord., 1.7.1, n. 21 (Vat. 4: 115.3-7): 'Ad propositum. Essentia divina non est principium indeterminatum ``indeterminatione materiae’’: ergo si est indeterminatum indeterminatione alterius quasi principii activi, erit simpliciter determinatum determinatione quae requiritur ad agendum, et ita non requiritur aliquid aliud’.

'As for the case at hand, the divine essence is not the basis for indeterminate [power] by the ``indetermination of matter’’. Therefore, if it is indeterminate by the indetermination of the other [sort], as the basis for active power, so to speak, then it will simply by determinate by the determination which is required for acting, and it will not need anything else’.

Ord., 1.7.1, n. 21 (Vat. 4: 115.7-12): 'Confirmatur, quia talis indeterminatio activi licet sit ad disparata, non tamen est ad contradictoria, sed determinate ad alteram partem contradictionis respectu cuiuslibet illorum disparatorum; nulla autem indeterminatio prohibet ex se determinate agere, nisi quae aliquo modo esset ad contradictoria, ut ad agere et non-agere; ergo etc.’

'This is confirmed in the following way. Although the indetermination of active [power] is [indeterminate with respect] to different kinds [of activities], it is not [indeterminate with respect] to contractory [states of affairs, viz, acting or not-acting]. Rather, it is determinate only to one of the contradictory [states of affairs, i.e., it is determinate to acting rather than to not-acting], and so [it is only indeterminate] with respect to the different kinds of [activities] for which it is [the basis]. However, no indetermination prohibits something within itself from acting except the kind [of indetermination that is indeterminate with respect] to contradictory [states of affairs] such as acting and non-acting. Therefore, etc.’

Been offline for a while

As Seinfeld said in his dramatic return, 'what have I been doing?' Well, I've been working hard on my book, and I've been preparing applications for jobs. And all of that takes crazy amounts of time. I hope to get back to writing stuff here soon.

Richard of St Victor on the Trinity

Over at trinities.org, I began a series of posts on Richard of St. Victor's argument that God must be triune. It's a famous argument, or at least the argument Richard gives in book 3 of his De Trinitate is famous, and it's been taken up by a number of people in the 20th century, perhaps most notably by Richard Swinburne. For the first post of this series, see here, but keep an eye out for the rest of the series by myself, Scott Williams, Joseph Jedwab, and Dale Tuggy (the series is ongoing, so these cats haven't all posted their thoughts yet).

Basically, Richard argues that perfect love requires sharing it with another person, and perfect love between two requires loving for the sake of a third. And since God has perfect love, there must therefore be three persons in the Godhead. In my posts for this series, I argue that Richard probably begs the question: if we insist that perfect love requires, by definition, sharing it with another person, then we've already assumed from the start what we're trying to prove, namely that there is more than one person.

But hey, there are a lot of defenders of Richard out there (or perhaps they should more accurately be described as lovers of Richard, and therefore said lover(s) and Richard both exist -- studio audience laughter should be heard at this point), so my view will probably take some criticism.

Another argument of Scotus against Henry of Ghent (translation)

From the Lectura

‘If the [divine] essence is that from which the Son is produced, then this can only be in virtue of some being that belongs to that essence, for that from which the Son is generated must have some being if a form is imprinted on it’.

[Scotus, Lect., 1.5.2.un., n. 83 (Vat. 16: 441.22-25): ‘si essentia sit illud de quo producitur Filius, oportet quod hoc sit secundum aliquod esse ipsius essentiae, quia illud de quo generatur Filius oportet habere aliquod esse prout sibi imprimitur forma eius’.]

‘Therefore, I ask what is this “being” that the essence has, in virtue of which the Son is produced from it? It is either the being which the essence has in itself, or it is the being it has unshareably in some person’.

[Scotus, Lect., 1.5.2.un., n. 84 (Vat. 16: 442.1-3): ‘Quaero igitur quid est illud esse quod habet essentia, secundum quod de ea producitur Filius: vel est esse quod est essentia de se, aut est esse incommunicabile in alia persona?’]

‘If in the first way, then the Son would truly be generated from the essence of the Son just as [he is generated] from the essence of the Father [for the essence is shared by the Father and the Son]. But they [viz., Henry and his followers] concede that this cannot be admitted, for they say that the Son is [produced] from the [divine] substance as it is in the Father and not from the substance as it is in the three persons’.

[Scotus, Lect., 1.5.2.un., n. 84 (Vat. 16: 442.4-7): ‘Si primo modo, igitur ita vere Filius erit genitus de essentia Filii sicut de substantia et essentia Patris; unde et ipsi concedunt quod hoc non potest dici, dicentes quod Filius sit de substantia ut est Patris et non de substantia ut est trium personarum’.] [The reference is to Henry of Ghent, SQO, 54.3 (Bad. II f. 84rF): ‘Dico autem [Filius generat] de substantia generantis cum reduplicatione, in quantum scilicet generans est: licet enim eadem sit in tribus, non tamen habet rationem potentiae ut de ea generatur aliquis, nisi secundum quod habet esse in Patre’.]
‘But if it is said that the Son is [produced] from the essence of the Father insofar as the being [of the essence is unshareably] in another person (e.g., in the first existent [viz., the Father]), then I argue like this: the being [of that] from which something is [produced] by imprinting [a form in it] cannot be understood without the being [of that] in which that [same] something is [produced by imprinting a form in it], nor can the being [of that] in which that [same] something is [produced by imprinting a form in it] be understood without the former [viz., that from which that same something is produced by imprinting a form in it]. If, then, there is something from which the Son is [produced] by imprinting [a form in it], e.g., the substance insofar as it is in the Father, then that substance insofar as it is in the Father will necessarily be that in which the Son is [produced]. For if a surface is that from which whiteness [is produced] by imprinting [the whiteness in it], then that surface [will be that] in which the whiteness [is produced], and so by consequence, just as that surface will have whiteness, so also the essence as it is in the first person will have filiation’.

[Scotus, Lect., 1.5.2.un., n. 84 (Vat. 16: 442.8-18): ‘Sed si hoc dicatur, quod Filius est de essentia Patris secundum esse in alia persona, ut in prima exsistens, tunc arguo sic: esse de quo est aliquid per impressionem, non potest intelligi sine esse in quo est aliquid, nec esse in quo est aliquid potest intelligi sine hoc quin sit illud. Si igitur est aliquid de quo per impressionem est Filius, ut substantia secundum quod est in Patre, tunc substantia secundum quod est in Patre necessario erit illud in quo est Filius; sicut si superficies sit illud de quo per impressionem est albedo, superficies est illud in quo est aledo, — et per consequens sicut superficies est habens albedinem, ita essentia ut est in prima persona erit habens filiationem’.]


From the Ordinatio

‘It is necessary to assign some being to the [divine] essence insofar as it is that from which the Son is generated, for to be the principle — whatever kind of “principle” — of some real being only belongs to a real being. Therefore, I ask: what “being” belongs to the essence as it is that from which the Son is generated by an impression? If it is precisely its absolute being, which belongs to the essence qua essence, then the Son will be [produced] from the essence qua essence, and in this way the Son will be of three persons. Alternatively, if the “being” [I’m asking about] belongs to the [divine] essence insofar as it exists in some subsistent [person], then I ask: in which person? If it’s the ingenerate person [viz., the Father], then the concept of “the being from which something is produced” includes the notion of “the being in which the form is induced”, and so in that concept the “being in which” includes “that which is in it”, and by consequence the being that comes along with it formally. Therefore, if the [divine] essence as it is in the Father is tha from which the Son is generated (and by an impression, according to them), then it follows that the essence itself as it is in the Father will be that in which begotten knowledge [viz., the Son] is imprinted, and so the essence as it is in the Father will formally by the Word or “that which knows begotten knowledge”, which is inappropriate’.

[Scotus, Ord. 1.5.2.un., nn. 72-73 (Vat. 4: 50.15-52.4): ‘essentiae ut de ea generatur Filius necesse est assignare aliquod esse, quia principiare aliquod verum ens — in quocumque genere principii — non convenit alicui nisi realiter enti. Quaero igitur, quod esse convenit essentiae ut ipsa est de quo per impressionem generatur Filius: aut praecise esse ad se, quod est essentiae ut essentiae, — et tunc Filius est de essentia ut essentia, et hoc modo est trium personarum; aut convenit sibi esse in aliqua subsistentia. Et tunc quaero, in qua: aut ingenita, — et si hoc, cum in intellectu eius quod est “esse de quo aliquid producitur” includatur hoc quod est “esse illud in quo forma inducitur”, et in intellectu eius quod est esse in quo includatur habere illud quod est in eo, et per consequens esse formaliter per ipsum, — ergo si essentia ut est in Patre sit de quo Filius generatur (et per impressionem, secundum eos), sequitur quod ipsa ut in Patre erit illud in quo notitia genita [viz., Verbum vel Filius] imprimitur, et ita essentia ut in Patre erit formaliter Verbum [viz., Filius] sive noscens notitia genita, quod est inconveniens’.]


From the Reportatio

‘Every real principle of a real entity has real being in virtue of which it is a principle, for otherwise it would be the principle of a non-being. The [divine] essence is a real principle of a real entity, namely insofar as it is a quasi material principle of a real being, namely the Son. Therefore, it gives some real being to him. But it either gives him absolute being or relative being. It does not give him absolute being, because then the Son would be from the substance of the Father insofar as [the Father’s substance] has absolute being, and then the Son would be from the substance of the three persons, for the absolute being of that substance does not belong to one person more than to another. Therefore, it is clear that the essence is not the principle from which the Son is produced insofar as it has absolute being. However, if the essence, as a quasi material principle, were to give relative being [to the Son], then this will be in the first person . . . . But it does not give relative being in the first person, because that which is the material principle of generation and that which receives the form are the same according to this “relative being”. Therefore, the being of this quasi material principle in the first person would receive the property of the Son, and then filiation would be received in the Father, so that in this way the Son [would be the Son] of [the Father’s] substance’.

[Scotus, Rep. 1.5.2.un., nn. 68-69 (Wolter, 276-278): ‘omne principium reale entis realis habet esse reale secundum quod principiat, alioquin illud quod principiat esset non-ens; essentia est principium reale et entis realis, scilicet in quantum est principium quasi materiale, et entis realis, scilicet Filii; ergo dat sibi aliquod reale esse. Ergo vel dat sibi esse ad se vel esse ad; sed non dat sibi esse ad se, quia tunc Filius esset de substantia Patris secundum esse ad se; ergo de substantia trium, eo quod substantia ad se non est plus unius personae quam alterius. Sic ergo patet quod essentia secundum esse ad se non est principium de quo principiatur Filius. Si autem essentia ut est principium quasi materiale det esse ad, ergo hoc erit vel in prima persona . . . . Nec dat “esse ad” in prima persona, quia secundum idem “esse ad” istius aliquid est principium materiale generationis et recipit formam; ergo secundum esse istius principii quai materialis in prima persona recipitur proprietas Filii, et sic filiatio recipitur in Patre et sic Filius substantiae’.]

One argument of Scotus against Henry of Ghent (translation)

From the Lectura

‘According to the Philosopher in Physics 5, a change belongs to the same species as its end-point, just as [the act of] whitewashing [a log] belongs to the species of whiteness, not the species of “white-log”, which is only one “thing” incidentally’.

[Scotus, Lect. 1.5.2.un., n. 72 (Vat. 16: 437.2-4): ‘quia secundum Philosophum V Physicorum [224b6-8] mutatio est eadem specie cum termino, ut dealbatio cum albedine, et non cum ligno albo, quod est unum per acccidens’.]

From the Ordinatio

‘A production is placed in a genus or a species from its formal end-point, as is clear from the Philosopher in Physics V [224a26-30]. For instance, a change in quality is placed in the genus of quality, for here there is a [qualitative] form which is the formal end-point of the change in quality. Therefore, if the formal end-point of some such production were a relation, that production would be placed in the genus of relation, and it would not be a generation’.

[Scotus, Ord. 1.5.2.un., n. 69 (Vat. 4: 49.8-13): ‘productio ponitur in genere vel specie ex suo termino formali, sicut patet per Philosophum V Physicorum, — sicut alteratio ponitur in genere qualitatis, qua ibi est forma quae est formalis terminus alterationis; ergo si formalis terminus huiusmodi productionis esset relatio, ista productio poneretur in genere relationis et non esset generatio’.]


From the Reportatio

‘Change and every per se production is placed per se in the genus of the end-point to which [the change or production is directed], and [it is placed] precisely in the genus of the formal end-point, according to Physics V, where examples are given from each [kind of] per se motion or change, namely generation, alteration [i.e., change in quality], and growth [i.e., change in size]. If, then, the formal end-point of the Son’s production were a relation [i.e., the Son’s unique property of sonship] rather than the [divine] essence, then the Son’s production would not be a generation, but more a change in relationship’.

[Scotus, Rep. 1.5.2.un., n. 63 (Wolter, 275): ‘mutatio et omnis per se productio ponitur per se in genere termini ad quem et praecipue in genere termini formalis, V Physicorum, ubi exemplificatur de omnibus per se motu et mutatione, scilicet generatione et alteratione et augmentatione. Si igitur formalis terminus productionis Filii non est essentia sed relatio, tunc productio Filii non esset generatio, sed magis adaliquatio erit’.]

Some Scotus passages on the formal distinction (translation)

‘By this composite of realities — i.e., of a potential reality and an actual reality — it is minimal, which suffices for the nature of a genus and a difference. But this is not able to obtain where any reality in something is infinite, for however much something [infinite] is taken precisely, it cannot be potential with respect to some reality. Therefore, since there is some essential reality in God that is formally infinite, there is nothing that can be formally taken as having the nature of a genus’.

[Scotus, Ord. 1.8.1.3, n. 107 (Vat. 4: 202.5-11): ‘Ista composito realitatum — potentialis et actualis — minima est, quae sufficit ad rationem generis et differentiae et ista non stat cum hoc quod quaelibet realitas in aliquo sit infinita: realitas enim si esset de se infinita, quantumcumque praecise sumpta, non esset in potentia ad aliquam realitatem; ergo cum in Deo quaecumque realitas essentialis sit formaliter infinita, nulla est a qua formaliter posset accipi ratio generis’.]


‘Because some reality is taken to be a genus which, considered in itself, is potential with respect to a reality that is taken to be a difference. But nothing infinite is potential with respect to anything, as is clear from the preceding question. This proof obtains for the composition of a species and by the potentiality of a genus, but both are removed from God, on account of his infinity’.

[Scotus, Ord. 1.8.1.3, n. 103 (Vat. 4: 200.5-10): ‘quia genus sumitur ab aliqua realitate quae secundum se est potentialis ad realitatem a qua accipitur differentia; nullum infinitum est potentiale ad aliquid, ut patet ex dictis in quaestione praecedente. Probatio ista stat in compositione speciei et potentialite generis, sed utraque removetur a Deo, propter infinitatem’.]


‘Sometimes, when there are not two things there (as there are two things in incidental composites), or at least when in one thing there is some proper reality that is taken as a genus and another reality that is taken as a difference, and let’s call the first a and the second b, then the following obtains: a, considered in itself, is potential with respect to b, and so by understanding a precisely and by understanding b precisely, when a is understood in the first instant of nature (it which it is precisely itself), it is perfectible by b (as if b were a distinct thing), but it is not really perfected by b, and this is because of the identity of a and b with some whole with which they are really and primarily the same, for [in these cases] a certain whole is produced primarily, and in that whole both of those realities are produced. But if one of those were produced without the other, then the one would be potential to the other and it would really be imperfect without the other’.

[Scotus, Ord. 1.8.1.3, n. 106 (Vat. 4: 201.11-202.4): ‘Aliquando, quando non sunt ibi res et res (sicut in accidentibus), saltem in una re est aliqua propria realitas a qua sumitur genus et alia realitas a qua sumitur differentia; dicatur prima a et secunda b: a secundum se est potentiale ad b, ita quod praecise intelligendo a et praecise intelligendo b, a ut intelligitur in primo instanti naturae — in quo praecise est ipsum — ipsum est perfectibile per b (sicut si res esset alia), sed quod non perficitur realiter per b, hoc est propter identitatem a et b ad aliquod totum, cui realiter primo sunt eadem, quod quidem totum primo producitur et in ipso toto ambae istae realitates producuntur; si tamen altera istarum sine altera produceretur, vere esset potentialis ad eam et vere esset imperfecta sine illa’.]


‘For “[x] to formally include [y]” is for [x] to include something [y] in its essential nature, and so if the definition of the including [x] were stipulated, it would include the definition [of y] or a part of the definition [of y]. But just as the definition of common goodness does not have [the definition] of wisdom in itself, then neither does infinite [goodness include] infinite [wisdom]. Therefore, there is some formal non-identity between wisdom and goodness, in as much as they would have distinct definitions if they were definable. However, a definition indicates not just a concept caused only by the mind, it also indicates the what-ness of the thing, so formal non-identity is real on the part of the thing. In this way then, I know that the mind which puts together the proposition “wisdom is formally non[-identical] to goodness” does not cause the truth of that proposition by putting it together. Rather, the terms of that proposition are found in the object itself, and the mind’s act of putting them together is true from the fact that they are put together in the thing itself’.

[Scotus, Ord. 1.8.1.4, n. 193 (Vat. 4: 261.14-262.10): ‘quia “includere formaliter” est includere aliquid in ratione sua essentiali, ita quod si definitio includentis assignaretur, inclusum esset definitio vel pars definitionis; sicut autem definitio bonitatis in communi non habet in se sapientiam, ita nec infinita [bonitas] infinitam [sapientiam]: est igitur aliqua non-identitas formalis sapientiae et bonitatis, in quantum earum essent distinctae definitiones, si essent definibiles. Definitio autem non tantum indicat rationem causatam ab intellectu, sed quiditatem rei: est ergo non-identitas formalis ex parte rei, et intelligo sic, quod intellectus componens istam “sapiens non est formaliter bonitas”, non causat actu suo collativo veritatem huius compositionis, sed in obiecto invenit extrema, ex quorum compositione fit actus verus’.]

Scotus on how the divine essence and a personal property 'combine' to make a person (translation)

‘But how is it that the nature of a real relation [viz., a personal property such as sonship] does not have the same formal nature as the divine essence, but nevertheless the two do not constitute a composite together? The reason for this is that the nature of the one is perfectly the same as the nature of the other, for on account of the infinity of the one nature, whatever can be [compresent] with it is perfectly the same with it. Therefore, the perfection of this identity excludes any composition or quasi-composition, and that identity holds because of the infinity [of the divine essence]. Still, that infinity does not destroy the formal natures [of the things contained in it], so this one [viz., sonship] is formally distinct from that one [viz., the divine essence]’.

[Scotus, Ord. 1.5.2.un., n. 117 (Vat. 4: 69.6-13): ‘Qualiter autem stat quod ratio relationis [e.g., filiationis] in re non sit formaliter eadem rationi [divinae] essentiae et tamen in eodem concurrentes non constituunt compositum, — hoc ideo est, quia illa ratio est perfecte eadem illi: propter infinitatem enim unius rationis, quidquid potest esse cum ea, est perfecte idem sibi. Perfectio ergo identitatis excludit omnem compositionem et quasi-compositionem, quae identitas est propter infinitatem, — et tamen infinitas non tollit formales rationes quin haec formaliter non sit illa’.]

‘Now, [to say “deity is in the Father”] is true insofar as [deity or the divine essence] is a nature in the person, for that person has its “being” and “whatness” through that nature (for this belongs to a “whatness” insofar as it is a “whatness”), but this is not because the form informs the person, and this is true even in creatures. But [to say “fatherhood is in the Father”] is true insofar [fatherhood] is an individual form in the individual, but [again] not by informing it’.

[Scotus, Ord. 1.5.2.un., nn. 121-122 (Vat. 4: 71.8-13): ‘Nam prima [viz., “deitas est in Patre”, cf. n. 120] est vera ut natura est in supposito, habente “esse” quiditativum ea (quia hoc convenit quiditati unde quiditas est), sed non propter hoc est forma informans suppositum, etiam in creaturis. Secunda [viz., “paternitas est in Patre”, cf. n. 120] est vera ut forma hypostatica est in hypostasi, – sed nec informat ipsam’.]


‘I concede that the relation [viz., a unique personal property like sonship] contributes to the actuality of the [divine] person, but it does not contribute actuality to the “whatness” [of that person], for the relation distinguishes that person “personally” rather than in terms of its “whatness”. However, the essence contributes actuality to the “whatness” [of the person], and by that “whatness”, it distinguishes [the person from other things with a different “whatness”]’.

[Scotus, Ord. 1.5.2.un., n. 127 (Vat. 4: 72.16-19): ‘Concedo relationem esse actum personalem, non actum quiditativum, – quia personaliter distinguit et non quiditative. Essentia autem est actus quiditativus et quiditative distinguens’.]

‘So although the “whatness” [in a person] is the form of that person just as much as its individual form is (as it also is in creatures), it is not an informing form. For in creatures, the “whatness” is a part [of a person], so to speak, but in a divine person it is [present] as one formal nature, as it were, formally concurring with another to [constitute] one simple thing that has within itself many formal natures’.

[Scotus, Ord. 1.5.2.un., n. 122 (Vat. 4: 71.13-17): ‘Tam enim quiditas quam forma hypostatica, etiam in creaturis, licet sit forma suppositi, non tamen est forma informans, sed ibi quasi pars, hic autem quasi una ratio formalis concurrens cum alia, formaliter, ad idem simplex sed habens in se plures rationes formales’.]