Peter Auriol (c. 1280-1322) was a prominent philosopher and theologian of the late medieval period. He was a member of the Franciscan order and studied at the University of Paris, where he became a professor of theology and one of the leading figures of the School of Franciscan Theology. Auriol was known for his work on metaphysics, theology, and philosophy of mind, as well as his contributions to the debates on the nature of universals and the problem of divine foreknowledge.
Life and Education
Peter Auriol was born around 1280 in the village of Auriol in Provence, France. He entered the Franciscan order at an early age and studied at the University of Paris. He earned his Master of Arts degree in 1302 and his Bachelor of Theology degree in 1305. He became a professor of theology at the University of Paris in 1310, where he remained until his death in 1322.
Philosophical and Theological Contributions
Auriol was a prolific writer and commentator on a wide range of philosophical and theological topics. His most important works include his commentary on Peter Lombard’s “Sentences,” his “Ordinatio” (a systematic exposition of theology), and his “Scriptum super primum Sententiarum” (a commentary on the first book of the “Sentences”).
One of Auriol’s most important contributions to philosophy was his work on the nature of universals. Auriol argued that universals do not exist independently of particular things, but rather are grounded in the individual things that instantiate them. He rejected the idea that universals are Platonic Forms or Aristotelian essences that exist in a separate realm of reality. Rather, he held that universals are mental concepts that are formed through abstraction from particular things.
Auriol’s views on universals were influential in the debates of the time, and his position came to be known as “moderate realism.” His views on the nature of universals were a departure from the extreme realism of his predecessors such as Thomas Aquinas, who held that universals have an independent existence and are not dependent on particular things.
Auriol also made significant contributions to the debate on the problem of divine foreknowledge. He rejected the view of some of his contemporaries that God’s foreknowledge of future events is the cause of those events. Instead, he argued that God’s foreknowledge is based on his omniscience and that human free will is not compromised by God’s knowledge of future events.
Auriol’s views on divine foreknowledge were influential in the debates of the time, and his position came to be known as “compatibilism.” His views were a departure from the views of his predecessors such as Duns Scotus, who held that human free will is incompatible with God’s foreknowledge of future events.
Auriol also made significant contributions to the philosophy of mind. He argued that the mind is a distinct substance that is capable of knowing and thinking. He rejected the view of some of his contemporaries that the mind is merely a passive recipient of sense data. Instead, he held that the mind is an active participant in the process of knowledge acquisition and that it is capable of forming concepts and making judgments.
Auriol’s views on the nature of the mind were influential in the debates of the time, and his position came to be known as “intellectualism.” His views were a departure from the views of his predecessors such as John Duns Scotus, who held that the mind is a passive recipient of sense data.