By Francesco Alfieri
This publication examines the phenomenological anthropology of Edith Stein. It particularly specializes in the query which Stein addressed in her paintings Finite and everlasting Being: what's the foundational precept that makes the person particular and unrepeatable in the human species? conventional analyses of Edith Stein’s writings have tended to border her perspectives in this factor as being prompted by means of Aristotle and Thomas Aquinas, whereas neglecting her curiosity within the lesser-known determine of Duns Scotus. but, as this publication exhibits, in regards to the query of individuality, Stein used to be serious of Aquinas’ process, discovering that of Duns Scotus to be extra convincing. with a view to get to the center of Stein’s readings of Duns Scotus, this booklet seems to be at her released writings and her own correspondence, as well as undertaking a meticulous research of the unique codexes on which her assets have been established. Written with diligence and aptitude, the ebook significantly evaluates the authenticity of Stein’s resources and exhibits how the placement of Scotus himself developed. It highlights the originality of Stein’s contribution, which was once to rediscover the relevance of Mediaeval scholastic inspiration and reinterpret it within the language of the Phenomenological university based via Edmund Husserl.
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Extra info for The Presence of Duns Scotus in the Thought of Edith Stein: The Question of Individuality (Analecta Husserliana, Volume 120)
What then doesn't curb the explanation of the being, doesn't ‘diminish’ intelligibility both; however the singular, as such, doesn't scale back the explanation of the being, and is now an ideal being actually. 2 moreover, if it was once intelligible in itself, there can be a demonstration and a technological know-how of it. three With admire to this, this person truth is identical to the explicit fact, since it is nearly an act, which determines that truth of the species virtually ‘as’ attainable and strength, yet with recognize to this it's not related ‘but dissimilar’, simply because this is often already ‘assumed’ to be taken by way of an additional shape, yet accurately by means of the final fact of the shape. four 1 E. Stein, Einführung in die Philosophie: hence the being of person items, counting on its totality, could be grasped yet now not recognized, and, as with the instinct of the person, can't be introduced absolutely to attention (p. ninety eight, [our translation]). […] greedy the final word varieties of the being (p. ninety nine [our translation]). Duns Scotus J. (2006), q. 22, No. 17, p. 231. Ibid. : “Dicendum igitur quod singulare est a nobis intelligibile secundum se, quia intelligibilitas sequitur entitatem. Quod igitur secundum se non diminuit de ratione entis, nec intellegibilitas; sed singulare secundum se non diminuit de ratione entis, iam est ens actu perfectum” (our translation). three Duns Scotus J. (1973) Ordinatio II, d. three, p. I, q. 6, No. a hundred forty five, p. 464: “Praetera, si esset in keeping with se intelligibile, posset de ipso esse demonstratio et scientia” (our translation). four Duns Scotus J. (1973) Ordinatio II, d. three, p. I, q. 6, No. a hundred and eighty, p. 479: “Quoad hoc ista realitas individui est similis realitati specificae, quia est quasi actus, determinans illam realitatem speciei quasi possibilem et potentialem, – sed quoad hoc dissimilis, quia ista numquam sumitur a forma addita, sed praecise ab ultima realitate formae” (our translation). 2 4. 2 The “Responsibility” coming up from non secular belief by means of Feeling (das Fühlen)… ninety one From the comparability it quickly emerges that for Scotus, in his De Anima, individuality is the main excellent type of the being and will hence be identified via the mind. no longer forgetting that whereas the individual/singular is intelligible in itself, it can't be so quoad nos, considering that, as Iammarrone (following Gilson) argues, “the singular, if we have been capable of understand it, can be obvious or intuitively grasped by way of us, yet no longer outlined, as the entity that provides isn't really of the order of the quiddity”. seventy two If we can't understand it, Scotus argues in his Ordinatio, then it may be neither the item of technology nor of demonstration. This mirrored image at the impossibility of figuring out the person quoad nos suits heavily with what Stein argues in connection with the traditional sciences, i. e. that the individual/singular can simply be “grasped” (erfaβbar) intuitively, it now not being attainable to convey it absolutely to our wisdom. As a cognitive device, “intuition” performs a basic position within the phenomenological strategy, to the level that the uniqueness of the being is grasped instantly and on its own, i.