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By Copleston, Frederick

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The text of these logical works, minus the In libros Elenchorum, in the 1496 Bologna edition is entitled Expositio aurea super artem veterem. The Expositio super octo libros Physicorum was composed after the commentary on the Sentences and before the Summa totius logicae, which was itself composed before 1329. As to the Compendium logicae, its authenticity has been questioned. Ockham also composed Summulae in libros Physicorum (or Philosophia naturalis) and Quaestiones in libros Physicorum. As to the Tractatus de successivis, this is a compilation made by another hand from an authentic work of Ockham, namely the Expositio super libros Physicorum.

The similarity which makes this possible is, of course, objective; but the genesis of the universal concept is due to this confused impression of individuals, while the universality, formally considered, of the concept is due to the work of the mind. 5. It is clear enough that the three thinkers, some of whose philosophical ideas we have considered in this chapter, were not revolutionaries in the sense that they set themselves against the traditional philosophical currents in general. For example, they did not manifest any marked preoccupation with purely logical questions and they did not show that mistrust of metaphysics which was characteristic of Ockhamism.

Thomas would agree. And it was certainly St. Thomas’s opinion that while the natures of men, for example, are alike there is no common nature considered as a thing in which all individual men have a share. But it must be remembered that St. Thomas gave a metaphysical 8 9 10 11 explanation of the similarity of natures; for he held that God creates things belonging to the same species, things, that is, with similar natures, according to an idea of human nature in the divine mind. Ockham, however, discarded this theory of divine ideas.

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A History of Philosophy - Ockham to the Speculative Mystics (Christian Library) by Copleston, Frederick

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