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MATTHEW OF AQUASPARTA'S THEORY OF COGNITION PREFACE T? rom Plato and Aristotle, through Kant and Descartes, down to the *¦ present time, a key to the study of any philosopher is an analysis of his theory of cognition. Though such an interest in epistemology may seem „modern," the same basic emphasis can be found in the idealism of Platonic doctrine or in the fundamental realism of the corpus Aristotelicum , as well as in the later developments of the great Medieval syntheses . Because of this developmental and historical importance, the theory of cognition offers an excellent point of departure for study of the various philosophical schools. In addition to its importance as a point of comparison and contrast in an historical study, a philosopher's ideogenetic theory also offers valuable insights into his whole system. The basic theses on the soul, its relation to the body, the activity/passivity of both intellect and object, divine intervention in the act of cognition, all of these must be integrated into a solid theory of cognition. Consequently, ideogenesis affords a uniquely fruitful opportunity for the study of the doctrinal orientation of any philosopher. On the basis of these two considerations — the advantages for a comparative historical study of a theme which has received ex professe treatment from earliest times and the importance of ideogenesis in the doctrinal development of any philosopher — the author has chosen the theory of cognition as subject for this article. To follow up both the historical and doctrinal advantages afforded by this subject, two goals are proposed for this study. In the first place, it will attempt to present a detailed analysis of the ideogenetic theory of Matthew of Aquasparta, a thirteenth century Franciscan. In the text, De cognitione, Matthew develops his theories on the role of the intellect and the object in cognition, the formation of the species, and the need for illumination. He also treats in separate questions, the soul's knowledge of itself and the cognition of non-being. From this source and other 11 Franciscan Studie· 1960l6l l62H. M. BEHA published writings of Matthew, the author hopes to present the first complete study on this important Scholastic's theory of ideogenesis. Excellent articles have appeared on individual questions of Matthew's theory but no previous analysis has considered the totality of his theses on cognition. Even though this article must admit to the limitations of currently available material, nevertheless, thanks to the text editions published at Quaracchi, it aims to present a doctrinally complete study. In addition to the analysis of Matthew's theory of cognition, the author also aims to investigate the historical implications of Matthew's doctrine when compared with the theories of Bonaventure, Henry of Ghent and John Duns Scotus. In terms of chronology, the dates of Matthew's career coincide with those of all three of the above mentioned philosophers. It is the contention of this study that the historical coincidence of Matthew's connection with these three philosophers serves to indicate his importance as a transitional figure. Not only is Matthew a faithful follower of Bonaventurian Augustinianism, but he also points toward some of the positions characteristic of the more Aristotelian inspiration of Scotus' synthesis. Because of his transitional role, Matthew's ideogenetic theory seems especially worthy of study. In tracing doctrinal development this study confines itself, however, to a consideration of three central figures: Bonaventure, Henry of Ghent, John Duns Scotus. Now it is conceivable that an historical study of ideogenesis could proceed by taking any one particular doctrine, for example, the theory on the species, and tracing it through a succession of philosophers with a minutiae of developments. Such a procedure would have the merit of completeness but it would suffer the proverbial danger of "not seeing woods for the trees." This study will consider the totality of Matthew's cognition theory and limit comparison to the main doctrines found in three central figures. Bonaventure is the terminus ad quern, representing the Franciscan scholastic doctrine at the middle of the thirteenth century. In a mediate position, Henry of Ghent, a secular master teaching at the same time as Matthew, gives evidence of the spirit of compromise existing among some...

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