The Concept of Infinite Intensif and Extensif in John Duns Scot: A Comparative Analysis of Divine and Worldly Infinity
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John Duns Scot, infinite extensif, infinite intensif, philosophy, theology, Aristotle, Thomas Aquinas, Bonaventure, scholasticism, metaphysics
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Abstract
Unlock the profound insights of medieval philosophy with this comprehensive dissertation on the concept of the infinite in the works of John Duns Scotus. Explore the intricate relationship between the infinite intensive nature of God and the infinite extensive power of the world, as examined through the lens of Scholastic thought. Discover how Scotus' revolutionary ideas challenged traditional Aristotelian views on the infinite, redefining it as both an actual intensive reality in God and a potential extensive quantity in the world. Dive into the philosophical debates surrounding the infinite, from Thomas Aquinas to Bonaventure, and uncover the significance of Scotus' concept of "haccéité" in understanding the manifestation of God's infinite nature in the created world. This scholarly work offers a nuanced understanding of the infinite, shedding light on its implications for our comprehension of divine nature and its relation to the finite world.
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[...] Why is God pure act and absolute simplicity? B The Infinite and Analogy in Thomas, 'to know God without being able to understand him'. (Summa Theologica) -On the proof of the existence of God by his infinite nature in the Summa Theologica. Difference between knowledge and understanding. The knowledge of God as negation. Relationship between Thomas, Master Eckhart and Bonaventure -Knowledge of God by analogy. Definition of analogy and common attributes, commensurability of man to God. - God infinite in act and in power. [...]
[...] It therefore supposes the presence of an infinite intensif, as the first principle of which it is the second manifestation. The infinite extensif is therefore a quantum that exceeds all finite magnitude. We must then question the existence of an infinite extensif not in act but in power. Considering the totality and the part of a 'whole' according to the representation that common sense gives us, Scot can affirm: 'Infinite is what is such that when one takes a quantity, that is to say, whatever great quantity one takes, there is always something left to take.' (Commentary on Physics III). [...]
[...] We can no longer then separate the divine nature from the being. For Duns Scot it will be a matter of showing in what our knowledge of God is necessarily linked to a sensible form become intelligible by the general concept of being, supposing therefore a haccéité of the divine nature, that is to say the manifestation of God as being infinite in the created world. It will then be necessary to try to understand in what this reality of God, supposes also an extensive infinity of the world and an intensive infinity of its presence manifested in the world. [...]
[...] For Bonaventure, it will be necessary to show in the continuation of the metaphysical deduction of the infinite power by nature of the first immobile mover, that divine infinity also supposes its realization or its accomplishment in the accession to the beatitude of man. How then to think of infinity no longer as an endless quest but as an end? This question, which Bonaventure tries to answer, will suppose indicating in a second part in what Duns Scot will disturb the Thomist point of view and that of Bonaventure through the notion of extensive infinity and intensive infinity. Defining the infinite in terms of quality and expression (intensity) and in terms of quantity (extensivity) implies disqualifying the theory of the resemblance of being. [...]
[...] B God as infinite point of convergence of the form and matter of the world Treatise on the First Principle - The experience of God in man. To understand God is to suppose a common nature between him and man. What is a common nature in Scot? - Co-substantialization of natures. Common unity of natures and singularity of beings. The miracle of singularity. Relationship between Scot and Saint Francis of Assisi. Loving God in his creature and in the work he created. - Co-extensivity of creatures. [...]
