Abstract

If Hope • Dong Scotch is something of chance, this apparent phenomenon context plays his free will regardless, and he put the origin attributed to God's will, it will be through Him to create action . God is absolutely free, but to create a freely chosen by God a chance of reality, because if the first form because necessarily action, then one can not have any freedom of choice. Establishing human freedom based on the freedom of God, so in order to properly grasp the Scotch director will and freedom of thought, must take into account God's perfect and choice behavior. However, Dong Scotch the concept Concept of chance is a simultaneous contingency, that is, say "a thing While it exists, it is rather the existence of potential is also there," which is an ontology and logic of the free choice of the structure, The structure of the source is free from the three basic types to analyze the future: on the contrary behavior, on the contrary the opposite effect in terms of objects and is indeed the will to freedom. In addition, Dong In order圣安瑟莫尔Scotch also applied for the analysis of two kinds of emotions: "Gain on the mood for the" and "the mood for justice," he also Aristotle's use of sub-km non-rational and rational distinction between the potential and In order to meet the definition of the will and freedom: the will is a rational and free of potential; freedom is the sincere commitment and follow the good, then freedom is "far away from the natural liberty" to "order to the value of freedom." Dong Scotch for the "Will - accidental," the structure of the theory to provide In order to other possibilities of free choice, is a thorough, non-determinism of the natural world; also give a physical reality of the correct understanding, also introduced a life and creativity of God The concept, he expressed his enthusiasm so on the historical development of human perception. 1. John Duns Scotus develops his theory on Freedom of the Will within the context of the evident phenomenon of contingency in things, and he refers its origin to God's will, manifested in the act of creation : God is essentially free and creation is a contingent reality freely chosen by God, because if the First Efficient moves necessarily, then no person would choose freely. God's freedom grounds human freedom. Therefore, correct understanding of the will and freedom within Scotistic thought requires the consideration of divine perfection and acts of choice. 2. However, the contingency he conceives here is a synchronic one, that means a state of affairs "the contrary of which might have been at the moment it was." It is an "ontologico-logical structure of alternative possibilities." This springs from the distinction of freedom into three types: the will is free in regard to opposite acts, to contrary objects and to contrary effects. In addition, making use of the Anselmian distinction of two affections: affection for advantageous and affection for justice, and of the Aristotelian distinction between rational and irrational potencies as well, Scotus comes to define the will as rational free potency, and freedom is steadfastness , a whole-hearted commitment to and pursuit of the good, or the capacity to love a chosen object more deeply, with an intensity which deepens the commitment to that object. "It is then" a freedom from nature "and" a freedom for values. "3. The" will- contingency "structure of Scotus' theory might then offer the room for free choice of alternative possibilities, a radical indeterminism in the nature of things, a more correct understanding of physical reality, the image of a free, dynamic and creative God, and an evolutive history of humanity as well