Williams, Thomas, editor. The Cambridge Companion to Duns Scotus.
Massie, Pascal
WILLIAMS, Thomas, editor. The Cambridge Companion to Duns Scotus.
Cambridge: Cambridge University Press, 2003. xvi + 408 pp. Cloth,
$65.00; paper $ 23.00--The editor of this volume in the Cambridge
Companion series seems to have aimed at combining two types of essays
with two audiences in mind. On the one hand, one finds contributions
that expound some of the major themes of Scotus's thought and are
intended for readers unfamiliar with the complex thought of this thinker
and are in need of some guidance. On the other, the reader will discover
essays that are more original in content, either because they treat
aspects of Scotus's thought that have not yet received sufficient
attention, or because they offer an original reading on already familiar
topics.
Peter King's essay on Scotus's metaphysics belongs to the
first type. King introduces the reader in a clear and lively manner to
some of the major themes of Scotist metaphysics (the categories, the
doctrine of distinctions, causality, God's existence, matter, and
so on). One may only regret that the Scotist's doctrine of the
univocity of being is mentioned all too briefly and that the author does
not fully explore the tension it creates with the doctrine of God's
transcendence (despites Scotus's claim that the univocal notion of
being is an imperfect concept). In "Universal and
Individuation" Timothy Noone offers a remarkably clear analysis of
this intricate topic and presents Scotus's solution in dialogue
with his predecessors and contemporaries. Discussing modal theory,
Calvin Normore rightly takes his distance from the possible-world
semantic model that has been imposed on Scotus, and he shows that Scotus
never completely divorced time and modalities, "retaining a
significant distinction between the modal status of the past and that of
the future and the use of notions of priority and posteriority modeled
on temporal relations in his account of the contingency of the
present" (p. 156). Scotus's theology is presented in two
essays by James Ross and Todd Bates on "Duns Scotus on Natural
Theology" and William Mann's lively discussion of "Duns
Scotus on Natural and Supernatural Theology."
To the second category belong Neil Lewis's "Space and
Time" and Dominik Perler's "Duns Scotus's Philosophy
of Language." Lewis convincingly demonstrates that Scotus's
rejection of a flowing now is the result of Scotus's critique of
the conception of time as composed of indivisibles, but that it retains
the notion of flow as the essential dimension of temporal processes.
Perler shows that although Scotus never wrote a grammar or logic
handbook, "semantic analysis was not just an instrument for Scotus.
It was also an integral part of his philosophical investigations"
(p. 187). in "Cognition" Robert Pasnau argues that
"Scotus is the first major philosopher to attempt a naturalistic
account of the human cognitive system" (p. 303) and offers a
detailed account of his complex (and ultimately unresolved) theory of
intuitive cognition.
One of the surprises of this volume concerns the reevaluation of
Scotus's ethics. While one would expect an essay on the will (a
topic which, of course is not forgotten but appears in more than one
essay), Thomas Williams's outstanding contribution chooses rather
to evaluate Scotus's ethics against the background of the doctrine
of the goodness of being. This approach clearly stresses Scotus's
departure from prior medieval ethical theories and focuses in particular
on the Scotist divorce between primary goodness and moral goodness;
thereby the "connection between our activity and the attainment of
happiness is altogether contingent" (p. 337). Williams's
discussion certainly does not dismiss the importance of the will, but he
helps situate it in its proper ontological context. In a similar vein,
Bonnie Kent clearly demonstrates that, despites what has been commonly
argued, the medieval doctrine of the virtues does not merely vanish with
Scotus in order to be replaced by a doctrine of the will and the
commands of the moral and divine law, but rather that it undergoes a
profound transformation. One cannot claim that virtue is a sufficient
ground for moral goodness without committing a vicious circle. "If
virtue is a disposition acquired from morally good acts, it must be
possible to perform such acts without a virtue; otherwise, how could one
develop the virtue in the first place" (p. 359). Yet, virtue adds
promptness, ease, and pleasure in the mode of the action; thereby, the
best human act "combines the free choice of the will and the
natural causality of disposition" (p. 363).
One will also find an essay by Richard Cross on "Philosophy of
Mind" and Hannes Mohle on "Scotus's Theory of Natural
Law." Altogether, this is a rich volume (some of these
contributions would deserve a review of their own) that will be useful
for a large spectrum of readers and is likely to become a basic source
of reference for further exploration of Scotus's thought.--Pascal
Massie, Miami University.