Idee divine secondo Francesco di Appignano
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DOI:
https://doi.org/10.63277/2385-1341/2701Abstract
Christopher D. Schabel ha editato e studiato la distinzione 39 del primo libro sentenziario di Francesco di Appignano, sia nella forma dell’ Ordinatio , che presenta una mutilazione ex post , sia nella redazione delle Reportationes I A e I B. Come ha spiegato Schabel, la definizione consuetadi idea come principio di conoscenza e di creazione prelude all’individuazione di tre modi dicendi
sulla relazione dell’idea con l’essenza divina, modi tutti rigettati da Francesco. Schabel ha mostrato Dapprima la determinazione dell’Appignanese a favore dell’autosufficienza dell’essenza divina in quanto ragione di conoscenza e poi la distinzione tra g li atti immanenti e transuenti e tra l’essere virtuale dell’essenza possibile, l’essere obiettivo della cosa creata in Dio e quello reale della cosa creata nella realtà extra mentale. Questo contributo indaga il tema delle
idee divine nel commento sentenz iario di Francesco di Appignano e nel suo contesto storico dottrinale, mostrando che il pensiero complessivo di Francesco di Appignano è mosso dall’influenza della teoria agostiniana delle idee, con la quale Francesco tenta di concordare la teoria dell’ ess e deminutum , originata da Scoto e molto dibattuta sia nel primo scotismo tra Giacomo
d’Ascoli e Guglielmo di Alnwick, sia nello scotismo seicentesco tra Giovanni Punche e Bartolomeo Mastri. Questa influenza accomuna Francesco proprio a Scoto. Ma la mancata considerazione dell’esito più innovativo della teoria scotiana apre a Francesco di Appignano uno scenario lasciato inesplorato da Scoto, in direzione della rimodulazione del concetto di denominazione e della risoluzione del contrasto che si manifestava, i n Scoto, tra la teoria della
produzione intellettuale della pensabilità della creatura e quella della possibilità intrinseca di tale creatura, a prescindere da Dio
Christopher D. Schabel has edited and studied the distinction 39 of the first book to Sentences by Francis of Appignano, both in the form of Ordinatio that introduces a mutilation ex post , and in the editing of Reportationes I A and I B. As Schabel has explained, the usual definition of idea as principle of knowledge and creation preludes the i ndividualization of three modi dicendi on the
relationship of the idea with the divine essence, ways Entirely rejected by Francis. Schabel has shown At first Francis’ determination for the self sufficiency of the divine essence as reason for knowledge and then the distinction between the immanent and transuent actions and between the virtual being of the possible essence, the objective being of the thing created in God and
that real of the thing created in the extra mental reality. This contribution investi gates the subject of the divine ideas in the comment to Sentences by Francis of Appignano and in its historical doctrinal context by showing that the general thought of Francis of Appignano is moved by the influence of the Augustinian theory of the ideas, influence of the Augustinian theory of the ideas, to which Francis tries to arrange the theory of to which Francis tries to arrange the theory of esse deminutumesse deminutum, originated by Scotus and widely debated both in the early Scotism, originated by Scotus and widely debated both in the early Scotism beetween beetween James James of Ascoli and William of Alnwick, and in the seventeenthof Ascoli and William of Alnwick, and in the seventeenth--century Scotism century Scotism beetweenbeetween John Punch John Punch and Bartholomew Maand Bartholomew Mastri. This influence unites Francis just to Scotus. But the missed stri. This influence unites Francis just to Scotus. But the missed consideration of the most innovative result of Scotus’ theory opens to Francis of Appignano a consideration of the most innovative result of Scotus’ theory opens to Francis of Appignano a scenery left unexplored by Scotus, in direction of the remodeling of the concept of scenery left unexplored by Scotus, in direction of the remodeling of the concept of denominatiodenomination and of the resolution of the contrast that manifested, in Scotus, between the n and of the resolution of the contrast that manifested, in Scotus, between the theory of the intellectual production of the thinkableness of the creature and that of the theory of the intellectual production of the thinkableness of the creature and that of the intrinsic possibility of this creature, aside from God.intrinsic possibility of this creature, aside from God.
