Hugo was another Parisian Scotist, who got his degree sometime in the 1310's. He also took a doctorite in law. Enjoy the following quote, which I mostly post to keep somewhere for when I need it 15 years down the road.
Hugo de Novo Castro, I Sent. d. 9 q. 1 ad 4 (Paris, Bibliothèque nationale de France, Ms. lat. 15864, f. 14vb)
Ad quartam dico quod relatio ex se non est infinita ex propria ratione set si est infinita, hoc est propter ydemptitatem cum essentia. In creaturis enim videmus triplicem distinctionem. Una est rei et rei et voco hec rem sive suppositum individuum sive partes reales individuum ut facit(?) materia et forma sive substantialis sive accidentalis. Alia est distintio in eadem re realitatis et realitatis parcialis. Voco autem hic realitatem parcialem perfectionem formalem limitatam extra intellectum in eadem re simplici ut in albedine ubi extra omnem intellectum perfectio coloris et albedinis distinguitur et hoc vocatur(?) ab aliis distinctio perfectionis intentionis et illa distinctio est in omni re citra primum quia in omni re citra primum est distinctio generis et differentie sicut patet de sensitivo et intellectivo in homine que quantumcumque essent in eadem re simplici cum dicunt perfectiones distinctas realiter. Tertia distinctio est non rei et rei nec realitatis et realitatis sed modi et modi realis quam quidem aliqui vocant distinctionem rationis realis. In Deo autem numquam est prima distinctio nec secunda propter infinitatem omnium perfectionum...
To the fourth I say that a relation is not of itself infinite from its definition, but if it is infinite, this is because of its identity with the essence. For in creatures there is a triple distinction. One is of thing and thing, and I cal this thing or individual supposit or real individual parts, such as mater and form, or substantial and accidental (parts). Another is a distinction in the same thing of reality and partial reality. I here call a partial reality a formal, limited, perfection outside the intellect in the same simple thing as is the case with whiteness, where outside of all intellectual operation the perfection of color and whiteness is distinguished. And this is called by others a distinction of perfection-intention, and that distinction is in every thing beneath the first, because in everything beneath the first there is a distinction of genus and difference, just as is clear concerning the sensitive and intellective (parts) in man, howsoever they are found in the same simple thing since they are really distinct perfections. The third distinction is not of thing and thing nor of reality and reality but of mode and real mode, which some call the distinction of real reason. In God however are found neither the first nor the second distinction, on account of the infinity of all perfections...
How do these different types of distinctions inform the "Aquinas-confused-person-nature" debate?
ReplyDeletei was recently looking at this post of yours last year on the subject for the life of me couldn't understand either what crimson catholic was saying in the combox or your subsequent response.
Tap, as far as I know, this has nothing to do with that issue. Thomists and Scotists have bickered about the number and status of various distinctions for a long time; I was evualating (in a scotist light) Crimson catholic's thomistic analysis of the scotist distinctions, if that's any help.
ReplyDelete"Another is a distinction in the same thing of reality and partial reality." I am astonished by the truth in those words.
ReplyDeleteI am likewise astonished, though I don't claim to know what it means.
ReplyDelete