By Chris Schabel
This is often the second one of 2 volumes on theological quodlibeta. It comprises documents of specified disputations held earlier than Christmas and Easter ca. 1230-1330, more often than not on the college of Paris.
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Extra info for Theological Quodlibeta in the Middle Ages: The Fourteenth Century (Brill's Companions to the Christian Tradition)
Example text
13 In their responses, of course, they also defended Aquinas’ teaching on individuation and explained why the consequences of his position are from a theological viewpoint completely unproblematic. 14 The terminus ad quem of my study is ca. 1320. I do not want to suggest that the debates over the principle of individuation came to an end by this time; this would simply be wrong. But around this time some authors developed the attitude that it is uninteresting to look for a principle of individuation.
51: “Et sic non est dicendum quod hoc solo differunt quia natura unius non est natura alterius . . 38 But if universal essences are individuated by means of (presumably) singular “existences,” then one might ask how the individuation of existence is brought about? Or are “existences” irreducibly singular? Henry does not address this question, at least not in Quodlibet II. (2) We have already seen above that for Henry the distinction between an essence and what causes the individuation of an essence corresponds to the essence/existence distinction.
Wielockx in Aegidius Romanus, Apologia, ed. R. 1 (Florence 1985), pp. 97ff. F. , pp. A. A. Aertsen and A. Speer, eds. (Miscellanea Mediaevalia, 24) (Berlin-New York 1996), pp. 249–65; T. Suarez-Nani, Les anges et la philosophie (Paris 2002), pp. 75–85. In this question Henry explicitly mentions those articles of the condemnation that deal with individuation (cf. supra n. 9). For Henry’s doctrine of individuation in general, see J. Paulus, Henri de Gand. Essai sur les tendances de sa métaphysique (Paris 1938), pp.
