Pedro Thyago dos Santos Ferreira

Intencionalidad y modalidad en el pensamiento de Juan Duns Escoto. Las distinciones 35 y 36 de Ordinatio I

Introduction

Intencionalidad y modalidad en el pensamiento de juan duns escoto. Las distinciones 35 y 36 de ordinatio i. Explora la intencionalidad y modalidad en Juan Duns Escoto, analizando las distinciones 35 y 36 de su Ordinatio I. Un estudio clave de filosofía medieval.

Abstract

Review

This review is necessarily constrained by the absence of an abstract, making it impossible to evaluate the paper's specific arguments, methodology, or conclusions. Based solely on its title, "Intencionalidad y modalidad en el pensamiento de Juan Duns Escoto. Las distinciones 35 y 36 de Ordinatio I," the paper proposes an in-depth examination of the concepts of intentionality and modality within the philosophical framework of John Duns Scotus. The explicit focus on Distinctions 35 and 36 of Scotus's *Ordinatio* I suggests a detailed, textually grounded analysis of these crucial themes as they appear in specific, seminal passages of his work. The chosen subject matter holds significant promise for scholarly contribution. Intentionality and modality are fundamental concepts in medieval metaphysics, epistemology, and philosophy of mind, and Scotus's contributions to both areas are notoriously complex and highly influential. A focused study on these specific distinctions in *Ordinatio* I could illuminate how Scotus articulates the relationship between mental acts and their objects (intentionality) and how he conceives of possibility, necessity, and contingency (modality). Such an analysis has the potential to clarify long-standing interpretive debates surrounding Scotus's innovative positions and their divergence from his predecessors and contemporaries, particularly regarding the nature of cognition and the scope of divine power. While the specific findings remain unknown due to the missing abstract, a paper addressing this topic rigorously could contribute valuable insights into the coherence and originality of Scotus's thought. Future readers would likely seek to understand the precise definitions Scotus employs for these concepts, the arguments he builds upon them, and their broader implications for his ethical, theological, and metaphysical systems. Without an abstract, it is difficult to anticipate the precise scope, but a comprehensive treatment would ideally engage with secondary literature and offer fresh perspectives on how these distinctions inform Scotus's unique philosophical system. Despite the current limitation, the title indicates a timely and important exploration of core Scotist themes.

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