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eface T he closing years of the 20th century have been an important time for the study of medieval thought The rediscovery of key insights, the development of techniques and methods for study of manuscripts, the publication of critical editions: all these elements have contributed to a better understanding of the philosophical insights and historical context within the period called the Middle Ages, between the 9th and the 15th centuries. The philosophers and theologians of the 13th century , in particular, offer a vision of human nature and fulfillment which is both integrated and focused on the value of the created order. They are optimistic about the human capacity for knowledge and love. They are confident thatdivinegrace is present inall reality. Among these thinkers standsJohn DunsScotus, the "Subtle Doctor," who until recently figured only as a medieval afterthought to his more well-known Dominican predecessor, Thomas Aquinas. Scotist thought enjoys something of a renaissance today, as medievalists rediscover and unpack the specifically Franciscan dimension of his insights on the value of creation, the importance of divine and human freedom and the primacy oflove. Scotus's vision is notlimited to those who follow the Rule of St Francis. His is truly an ecumenical spirit which seeks to discern withinreality the traces of divine love. The presentbook is my contribution toward the rediscovery of the values in Scotist thought for today, andparticularly as theyrelate to moralliving. This study began as anarticle for the AmericanCatholicPhilosophical Quarterly. It developed thanks to numerous research grants from ix x PREFACE Loyola MarymountUniversity since1992.Its final form is the result of a University Fellowship for SpringSemester1995.In addition, severalcolleagues have assisted me with their comments and suggestions. In particular , I am grateful to the kindness of Allan B. Wolter, OFM who has taken such interest in my studies on Scotus and to Marilyn McCord Adams who offered helpful insights on an earlier version of thisbook. I would also like to thank Linda Zagzebski for her discussions of chapters 4 and 5.Jim Hanink and Susan Rabe were kind enough to read the final manuscript and offer suggestions. This book would never have come to completion without the support and encouragement of my Franciscan friends, Edward Coughlin, OFM, Director of the Franciscan Institute, Kathleen Moffatt, OSF and Dorothy McCormick, OSF, whose lived experience of the spiritualityofFrancis and Clare offers me the opportunity to see how Scotistinsights reflect this important tradition. Finally, I am mostgrateful for the support of my own religious community, the Sisters of St.Josephof Orange and especially the support of the Sisters with whom I live. LosAngeles, California March19,1995 ...

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