In this much-anticipated work, distinguished authors Mary Beth Ingham and Mechthild Dreyer present an accessible introduction to the philosophy of the thirteenth century Franciscan John Duns Scotus

This text contains detailed discussion and analysis of Dun Scotus's accounts of the nature of matter and the structure of material substance. His views on these matters are sophisticated and highly original.

This book sets out a thematic presentation of human action, especially as it relates to morality, in the three most significant figures in Medieval Scholastic thought: Thomas Aquinas, John Duns Scotus, and William of Ockham

In John Duns Scotus on Parts, Wholes, and Hylomorphism, Thomas M. Ward examines Scotus's arguments for his distinctive version of hylomorphism, the view that at least some material objects are composites of matter and form. It considers Scotus's reasons for adopting hylomorphism, and his accounts of how matter and form compose a substance, how extended parts, such as the organs of an organism, compose a substance, and how other sorts of things, such as the four chemical elements (earth, air, fire, and water) and all the things in the world, fail to compose a substance. It highlights the extent to which Scotus draws on his metaphysics of essential order to explain why some things can compose substance and why others cannot. Throughout the book, contemporary versions of hylomorphism are discussed in ways that both illumine Scotus's own views and suggest ways to advance contemporary debates.

This study takes the form of commentary on a series of texts and translations from the works of Scotus. After a short (and perhaps unduly compressed) chapter laying out some of what we know about Scotus's life and writings, Wolter and Frank offer a brief introduction to the discipline of metaphysics as Scotus understood it. Scotus held that metaphysics is the science of the transcendentals, which are 'a family of concepts ... [that] capture the intelligibility of reality prior to its division into the categories' (p. 37). This science reaches its culmination in the philosophical knowledge of God.

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