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Scotistic realism : ウィキペディア英語版
Scotistic realism

Scotist realism, sometimes called Scotist formalism, is the Scotist position on the problem of universals. This position emerged as a response to what was called the "problem of universals", which was an ancient problem in metaphysics about whether universals exist. For John Duns Scotus, a Franciscan philosopher, theologian and Catholic priest, universals such as "greenness" and "goodness" exist in reality. This is opposed to the later conceptualism of William of Ockham, and the earlier views of Abelard and others, which say universals exist only within the mind and have no external or substantial reality. 〔"conceptualism" in ''The Oxford Dictionary of Philosophy''. Simon Blackburn. Oxford University Press, 1996. Oxford Reference Online. Oxford University Press. 8 April 2008〕〔Spade 1994〕
==In scholasticism==

The problem of universals existed as early as Plato, who taught the Theory of Forms, that universal "forms" existed. This opinion was rejected by many later thinkers, such as Peter Abelard - who instead argued that forms are merely mental constructs.〔 Abelard:Logica Ingredientibus (Glosses on Porphyry)〕
Scotus denied these claims; in his Opus Oxoniense he argued that universals have a real and substantial existence.〔Opus Oxoniense II. D3, 1-6, 1-212〕 For Scotus, the problem of universals was closely tied to that of individuation, by identifying what makes a particular thing this or that particular thing; we could also come to understand if any form of universal exists, it is in this work that Scotus introduces the word "haecceity", which means the "thisness" of a particular object – what makes it what it is.
In this, Scotus argues that form is a better means of individuating a particular object; because according to him the form of an object as a composite is the best manner of making objects distinct from one another, rather than the matter of the object. This is at the heart of Scotist realism, particularly at the theories of haecceity and formal distinction. Scotus also argues, against Aquinas and others, that there is no distinction between the essence of a thing and its existence.〔Opus Oxoniense I iii 1-2, 〕

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