Abstract
Since intelligence and will are component parts of the soul, they do not oppose, but collaborate in the happiness of man. In the sequence of their masters and the franciscan school, Scotus gives priority, in the execution order, to the will over the intelligence, without diminishing the role of the reason which is a sine qua non condition of the will. A previous and necessary condition, since without knowing there is no want, and the one who wants, wants something that intelligence gives to know as an object. In a particular way intelligence makes clear the end of volition, which is the infinite good. Being the will defined as “free rational appetite”, the freely tendency, and therefore in contingent way for the good, according to the right reason, it can not be violated, even if it has to be ordained by an affection for justice.
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