By Sigrid Müller
This quantity offers with contrasting advancements within the interval among 1400-1550. it really is person who is characterised through a look for better own liberty and extra possibilities for inventive expression, at the one hand, and a quest to safe balance by way of setting up binding norms, at the different.
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Additional resources for Between Creativity and Norm-Making: Tensions in the Early Modern Era
Verum postquam Tullius et ecclesiae catholicae proceres Aristotelem imitantur: turpe est ab Aristotelico fonte dilabi. 28 sigrid müller virtues be joined together; in this way one can stand firm in diversity, just as a square object stands firm. John Mair and the Concept of Moral and Cardinal Virtues in the via moderna Ricardo G. J. has indicated the eclecticism and the important Scotist influence, which were important elements in the late fifteenth- and early sixteenth-century nominalistic school at Paris.
17 p. 1 q. 1–2, nr. bonitas moralis actus est quasi quidam decor illius actus includens aggregationem debitae proportionis ad omnia ad quae habet proportionari (puta ad potentiam, ad obiectum, ad finem, ad tempus, ad locum et ad modum), et hoc specialiter ut ista dictantur a ratione recta debere convenire actui. 30 John Duns Scotus, Ordinatio I d. 17 p. 1 q. 1–2, nr. 60–67 (Opera omnia, 163–169). See nr. Sed adhuc, quando est causa secunda respectu prudentiae, causalitatem propriam—convenientem sibi in suo ordine causandi—habet praecise ex hoc quod est talis forma vel qualitas quaedam in natura, non autem per respectum conformitatis vel coniunctionis ad prudentiam, quia licet causa secunda coniuncta primae aliter agat quam sine ea, non tamen habet virtutem suam propriam activam ex coniunctione tali, sed ex natura sua absoluta.
Dico quod homo potest assentire illis sine virtute morali saltem perfecta, puta per bonam naturalem inclinationem, per assuefactionem doctrinalem a parentibus. Ideo ponitur conclusio responsalis: Non est inconveniens voluntatem habere actum rectum sine prudentia actuali, et forte etiam sine habituali. 27 The relevant arguments can be found in the Ordinatio I dist. 17 pars 1 q. 2. See Ioannis Duns Scoti opera omnia, studio et cura commissionis Scotisticae edita (Civitas Vaticana, 1959), vol. 5, where he asks whether a habit should be regarded as an active principle for an act (utrum necesse sit ponere in habitu rationem principii activi respectu actus).