Idee di perfezione divina. La dottrina delle idee tra Giovanni Duns Scoto e Francesco d’Appignano
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DOI:
https://doi.org/10.63277/2385-1341/2699Abstract
In questo articolo verrà stabilito un confronto tra la proposta di Giovanni Duns Scoto e quella di Francesco d’Appignano in riferimento alla dottrina delle idee divine. Entrambi i filosofi considerano centrale la tematica, ma ciascuno la affronta in un mod o personale. Per Scoto, che considera la ‘produzione’ delle idee come centrale per garantire la loro dipendenza dall’essenza divina e per garantire la loro eterna conoscenza da parte della medesima essenza divina, deve essere introdotta una divisione in qu attro istanti di natura, che consentono alle idee, nel medesimo istante ‘temporale’, di essere (1) posteriori all’essenza divina, (2) prodotte dall’essenza divina, (3) conosciute dall’essenza divina e (4) rendono l’essenza divina capace di riflettere su questa struttura. Per Francesco d’Appignano, che sembra ignorare in questa occorrenza la struttura metafisica degli istanti di natura di Scoto, la semplice essenza divina è capace di
conoscere le infinite idee, rendendo la loro produzione ‘inutile’, da un punto di vista strettamente metafisico. Entrambi gli approcci sono comunque profondamente connessi ad una serie di problematiche metafisiche che consentono di stabilire un confronto tra le due proposte, con il
fine di fare emergere una particolare e auto noma ‘idea’ di perfezione divina.
In this article I will focus on a comparison between John Duns Scotus’ and Francis of Marchia’s theory of the divine ideas. Both the philosophers consider the relevance of the divine ideas, but both consider it in a pecul iar way. For Scotus, who put the ‘production’ of the ideas as central for granting their dependence from the divine essence and for granting their eternal
knowledge by the same divine essence, there must be introduced a four fold division in instants of na ture, which allows the ideas to be at the same ‘temporal’ time (1) posterior to the divine essence, (2) produced by the divine essence, (3) known by the divine essence and (4) makes the
divine essence capable of reflecting upon this structure. For Francis of Marchia, who seems to ignore in this context Scotus’ metaphysical structure of the instants of nature, the sole divine essence is able to know the infinite set of the ideas, making their production ‘useless’, from a metaphysical point of view. Both the approaches are nonetheless deeply involved in a set of
collateral metaphysical issues which allow a comparison between the two proposal to be established, in order to focus the attention on the ‘idea’ of the divine perfection.
