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John Duns Scotus
John Duns Scotus
Selected Writings on Ethics

EDITED AND TRANSLATED BY

Thomas Williams

1
3
Great Clarendon Street, Oxford, OX2 6DP,
United Kingdom
Oxford University Press is a department of the University of Oxford.
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First Edition published in 2017
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Contents

Acknowledgments ix
Topical guide to the translations xi
Introduction xiii

1. Questions on Aristotle’s Metaphysics IX, q. 15: “Is the distinction

Aristotle draws between rational and non-rational powers appropriate?” 1
2. Ordinatio prologue, part 5, qq. 1 and 2 (omitting nn. 270–313):
“Is theology a practical or a speculative science?” / “Is a science
called practical per se because it is ordered to praxis as its end?” 16
3. Ordinatio I, d. 1, part 1, q. 1: “Is the object of enjoyment per se the
ultimate end?” 44
4. Ordinatio I, d. 1, part 2, q. 1, nn. 65–73: “Is enjoyment an act elicited
by the will or a passion received by the will?” 50
5. Ordinatio I, d. 1, part 2, q. 2 (omitting nn. 100–33): “Does the will
necessarily enjoy an end when it is apprehended by the intellect?” 53
6. Ordinatio I, d. 8, part 2, q. un., nn. 223–5, 269–74, 281–301:
“Is God alone immutable?” 67
7. Ordinatio I, d. 17, part 1, qq. 1–2, nn. 55–67, 92–100: “Is a moral habit,
as a virtue, in some way an active principle with respect to moral
goodness in an act?” 75
8. Ordinatio I, d. 38, q. un.: “Is God’s knowledge with respect to created
things practical?” 82
9. Reportatio IA, dd. 39–40, qq. 1–3, nn. 24–59: The nature and cause
of contingency 86
10. Ordinatio I, d. 44, q. un.: “Can God make things otherwise than as it is
well-ordered for him to make them?” 95
11. Ordinatio I, d. 47, q. un.: “Is divine permission an act of the divine will?” 99
12. Ordinatio I, d. 48, q. un.: “Is a created will morally good whenever
it is in conformity with the uncreated will?” 102
13. Ordinatio II, d. 6, q. 1: “Was the evil angel able to desire equality
with God?” 104
14. Ordinatio II, d. 6, q. 2: “Was the angel’s first sin formally pride?” 109
vi CONTENTS

15. Ordinatio II, d. 7, q. un., nn. 28–39: The levels of goodness 123
16. Ordinatio II, dd. 34–7, q. 2: “Is sin per se a corruption of good?” 126
17. Ordinatio II, d. 38, q. un.: “Is intention an act of the will alone?” 135
18. Ordinatio II, d. 39, qq. 1–2: “Is synderesis in the will?” / “Is conscience
in the will?” 138
19. Ordinatio II, d. 40, q. un.: “Is every act good in virtue of its end?” 144
20. Ordinatio II, d. 41, q. un.: “Can any act of ours be indifferent?” 147
21. Ordinatio II, d. 42, q. un.: “Are the capital sins distinct?” 150
22. Ordinatio II, d. 43, q. un.: “Can a created will sin ex malitia?” 151
23. Ordinatio II, d. 44, q. un.: “Is the power for sinning from God?” 153
24. Ordinatio III, d. 17, q. un.: “Were there two wills in Christ?” 156
25. Ordinatio III, d. 27, q. un.: “Is there a theological virtue that
inclines one toward loving God above all else?” 161
26. Ordinatio III, d. 28, q. un.: “Ought one to love one’s neighbor by
the same habit by which one loves God?” 178
27. Ordinatio III, d. 29, q. un.: “Is each person required to love himself
the most, after God?” 184
28. Ordinatio III, d. 32, q. un. (omitting nn. 12–18): “Does God love
all things equally through charity?” 186
29. Ordinatio III, d. 33, q. un.: “Are the moral virtues in the will as in
a subject?” 190
30. Ordinatio III, d. 34, q. un., nn. 1–5, 24–38, 45–83: “Are the virtues,
gifts, beatitudes, and fruits the same habits?” 207
31. Ordinatio III, d. 36, q. un.: “Are the moral virtues connected?” 222
32. Ordinatio III, d. 37, q. un.: “Do all the precepts of the Decalogue
belong to the natural law?” 248
33. Ordinatio III, d. 38, q. un.: “Is every lie a sin?” 259
34. Ordinatio IV, d. 15, q. 2, nn. 78–101: The origin of private property 272
35. Ordinatio IV, d. 17, q. un., nn. 1–2, 17–33: Sacramental confession
and the natural law 276
36. Ordinatio IV, d. 21, q. 2: “Is a confessor bound in every case to
conceal a sin disclosed to him in confession?” 281
37. Ordinatio IV, d. 26, q. un., nn. 12–31: The moral goodness of the
marriage contract 296
 CONTENTS vii

38. Ordinatio IV, d. 29, q. un., nn. 2, 11–28: Coerced consent 301
39. Ordinatio IV, d. 33, q. 1: “Was plural marriage ever licit?” 305
40. Ordinatio IV, d. 33, q. 3: “Was it licit under the Mosaic Law to
divorce one’s wife?” 311
41. Ordinatio IV, d. 46, qq. 1–3: “Is there justice in God?” / “Is there
mercy in God?” / “Are justice and mercy distinct in God?” 319
42. Quodlibetal Questions q. 18: “Does an exterior act add any goodness
or badness to an interior act?” 333

Bibliography 351
Index 355
Acknowledgments

I am enormously grateful for the $138,000 Scholarly Editions and Translations Grant
from the National Endowment for the Humanities that relieved me of half my
teaching in 2014 and 2015 and thereby allowed me to make much faster progress
on this volume than would otherwise have been possible. The grant also funded the
work of Jeff Steele as editorial associate, and I am very grateful for his tireless and
skillful research, the keen eye he brought to the translations, and his invariably sharp
suggestions for corrections and improvements.
I was fortunate also to be in residence at the Institute for Advanced Studies in the
Humanities at the University of Edinburgh as the American Philosophical Associ-
ation’s Edinburgh Fellow in the fall of 2014 and at the Centre for Ethics, Philosophy
and Public Affairs at the University of St Andrews as a Visiting Fellow in the spring
of 2015. I am grateful to the Institute for Advanced Studies in the Humanities (IASH)
and the Centre for Ethics, Philosophy, and Public Affairs (CEPPA) for providing
settings wonderfully conducive to work, and to the American Philosophical Associ-
ation (APA) for its support.
I was sustained during my time in Scotland by the hospitality and welcome I found
in the Scottish Episcopal Church. I am grateful to the Bishop of Edinburgh, the Right
Revd John Armes, and the Bishop of St Andrews, Dunkeld, and Dunblane, the Most
Revd David Chillingworth, for granting me permission to officiate in their dioceses,
and to the clergy and people of Old St Paul’s Church and St Mary’s Cathedral in
Edinburgh and All Saints’ Church in St Andrews for making me a part of their
communities.
I am also grateful to the University of South Florida for granting me a research
leave in the fall of 2014 as compensation for serving a term as chair of Religious
Studies, and to my chair in Philosophy, Roger Ariew, for accommodating my
comings and goings.
I owe a particular debt of gratitude to my medieval history professor at Vanderbilt,
Paul Freedman, for introducing me to paleography. Neither of us had any particular
reason at the time to suppose that I would ever use it; he simply had an exuberant
love of learning that found expression in teaching, and as a medievalist-in-training
I was intrigued enough to pay close attention. But this proved to be the most
consequential side-conversation of my scholarly life, despite the fact that it corres-
ponded to no pre-approved “learning outcome” (such things having mercifully not
been invented yet in the 1980s). The state of the editions being what it is, I could not
have completed this project responsibly without spending a good deal of time in the
manuscripts, and I am grateful to Prof. Freedman for introducing me to the skills
I would need in order to do so.
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