Videos by Gianluca De Candia
Saluto di Maurizio Pagano (Direttore del Centro Studi “L. Pareyson”)
Introduce Barbara Alberti... more Saluto di Maurizio Pagano (Direttore del Centro Studi “L. Pareyson”)
Introduce Barbara Alberti (Scrittrice, Roma)
Intervengono Giovanni Ferretti (Filosofo, Torino)
e Kurt Appel (Teologo e Filosofo, Vienna)
Presiede Riccardo Battocchio (Presidente dell’Associazione Teologica Italiana) 23 views
AUFSÄTZE by Gianluca De Candia
das Prisma (1), 40-47., 2024
Gianluca De Candia ist Professor für Philosophie und Dialog mit der Gegenwartskultur an der Kölne... more Gianluca De Candia ist Professor für Philosophie und Dialog mit der Gegenwartskultur an der Kölner Hochschule für Katholische Theologie. In seinem Beitrag stellt er die Frage, wie man überhaupt angemessen von Gott reden kann und ob die vielen existierenden „spontanen Gottesbilder“ wirklich vertrauenswürdig seien und nicht in der Gefahr stehen, „allzu menschlich zu sein“. Der Autor sieht die Notwendigkeit, „die Grenzen unserer blühenden Phantasie zu überschreiten und nach dem treffendsten Wort für ‚Gott‘ zu suchen“. In dem Kapitel „Gott ist mehr als ein Wort“ stellt De Candia im Blick auf verschiedene Aussagen von Mystikern und Theologen fest, dass „Gott kein innerweltliches Erfahrungsobjekt“ sei, sondern man nach Rahner von „Gott als dem ‚Horizont‘ der Transzendenz“ sprechen müsse. In einem weiteren Kapitel „Der Pilgerweg des Geistes zu Gott“ geht De Candia auf die „drei Wege der Gottesrede“ der Tradition ein: die „via positiva“, die „via negativa“ und die „via eminentiae“. Kein Vertreter der „via positiva“, so De Candia, habe gemeint, man könne „von Gott wie von innerweltlichen Dingen“ sprechen. Vielmehr helfe in der „via positiva“ die „‚positivistische‘ Redeweise“ als Ausschlusskriterium, um „unsere anthropomorphischen Gottesbilder zu reinigen“. Da Gott keiner „innerweltlichen Realität gleichgesetzt werden“ könne, müsse, um von Gott angemessen zu reden, die „via positiva“ immer mit der „via negativa“ konterkariert werden und ebenso umgekehrt. Denn dem Denken sei höchstens gegeben zu sagen, „was Gott nicht ist und nicht sein kann“. Aber, so De Candia, die negative Rede von Gott sei unvollständig, denn die Gottesrede müsse „auch etwas Positives und möglichst Genaues über Gott aussagen können“. Und damit kommt der Autor auf die „via eminentiae“ zu sprechen, „den Weg des Herausragens“. Sie ermögliche es, „positiv von Gott zu sprechen und zugleich an seiner Transzendenz festzuhalten“. In seinem letzten Kapitel des Beitrags „Der Weg Gottes zu den Menschen“ betont De Candia, dass letztlich nur Gott selbst „positiv von sich reden“ könne, „indem er durch sein Wort aus der Stille“ hervortrete. Das mache die christliche Theologie zu einer „abgeleiteten Wissenschaft“, weil „sie ihre Prinzipien nicht aus der Vernunft, sondern gerade aus der Selbstmitteilung Gottes“ gewinne. Allerdings betont der Autor, dass die Offenbarung „keineswegs das Ende der hermeneutischen Arbeit bedeutet, im Gegenteil, sie setzt diese erst in Gang“. Denn je mehr Gott sich offenbare, desto unverfügbarer werde er „gegenüber allen endlichen Vorstellungen und Darstellungen“.
In: Zeitschrift für Theologie und Philosophie , 2024
Die Abhandlung analysiert das Verhältnis von Historizität und andauernder Geltung von Traditionsb... more Die Abhandlung analysiert das Verhältnis von Historizität und andauernder Geltung von Traditionsbeständen. Sie geht von einem kritischen Vergleich der hermeneutisch antithetischen Konzeptionen von Hans-Georg Gadamers Wahrheit und Methode und Vittorio Hösles Kritik der verstehenden Vernunft aus, deren Einseitigkeiten durch einen eigenen, im letzten Teil vorgelegten Vorschlag ausgeglichen werden soll. Basierend auf einer Unterscheidung zwischen den mentalen Operationen des Verstehens und des Interpretierens wird ein erweiterter Interpretationsbegriff für die Geisteswissenschaften vorgestellt und verteidigt.
Schlagwörter:
Genese und Geltung, Tradition, hermeneutischer Zirkel, Wirkungsgeschichte, Verstehen, Interpretieren, Wahrheit
Abstract:
This article analyses the relationship between historicity and the validity of traditions based on a critical comparison of the antithetical hermeneutics of Hans-Georg Gadamer’s Truth and Method and Vittorio Hösle’s Kritik der verstehenden Vernunft, whose one-sidedness is to be balanced by a proposal of its own, which is presented in the last part. Based on a distinction between the mental operations of understanding and interpreting, an extended concept of interpretation for the humanities is presented and defended.
Keywords:
Genesis and validity, tradition, hermeneutic circle, history of effects, understanding, interpretation, truth
Zeitschrift für Kanonisches Recht, 2 / 2023, 2023
In the course of the ponficate of John Paul II, a series of intervenons by the Con- gregaon fo... more In the course of the ponficate of John Paul II, a series of intervenons by the Con- gregaon for the Doctrine of the Faith prescribed a restricve definion of the relaonship between the Magisterium and theology, which ulmately led to the introducon of the second paragraph of c. 750 § 2 (CIC/1983) in 1989. The understanding of the Magisterium and the Tradion that led the Congregaon for the Doctrine of the Faith to impose this restricon on theological academic freedom will be hermeneucally analysed and its consequences evalu- ated. This will help to define the condions for an adaptaon of the current nihil obstat norms ad docendum in order to beer correspond to a transparent and construcve dialogue be- tween the Magisterium and theology.
Annuario filosofico, 2022
The “Wende” as Law of Thought and of Time-Consciousness
The term “Wende” should not only be redu... more The “Wende” as Law of Thought and of Time-Consciousness
The term “Wende” should not only be reduced to a purely cultural-historical category of interpretation for the division of time. Exceeding this notion the article intends to determine “Wende” as a mental process of conversio. The “Wende” points to the thought process of intelligere, i.e. reason as a synthet- ic faculty, while the “Kehre” is an interpretive figure of reflectere, of understanding (comprehendere/cogitare) as an analytical faculty. Exemplarily, this qualitative change of the way of thinking is analysed in two paintings by Michelangelo Merisi da Caravaggio (1571-1610) with the theme of the “Conversion of Saul”. This should point out the qualitative change of Paul’s point of view, whose thinking goes beyond the binary logic (A or B) necessary for the “Kehre”. Finally, based on Edmund Husserl’s analysis of time-consciousness, the ontological background of the “Wende” is found in the Event (Ereignis), which entails a new definition of ontology.
Keywords: Wende, Kehre, Reason and Understanding, Conversion, Caravag- gio, Event, Husserl, Heidegger.
Filosofia e teologia , 2022
“Repeating” the essence of freedom.
An analysis of the concept of "repetition" shows that, in c... more “Repeating” the essence of freedom.
An analysis of the concept of "repetition" shows that, in contrast to "reproduction", it can only occur in the sphere of the mind, where repetition takes place according to a law determined not by necessity but by freedom. The article examines Sigmund Freud's contribution to this subject, for whom repetition is one of the constitutive laws of the drive (Trieb). However, the distinctly "archaeological" orientation of Freud's hermeneutics, which links repetition to memory and the past, prevents him from grasping the inherent openness of repetition to the future. Instead, it was Søren Kierkegaard who made repetition the central category of a philosophy of the future, defining it as "the task proper to freedom". Based on a critical examination of Kierkegaard's interpretation, the article advances the thesis that "repetition" is not just a task, but the realisation of the essence of freedom itself.
Communio , 2023
The adverb “maybe” rarely occurs in the writings of philosophers, because it does not correspond ... more The adverb “maybe” rarely occurs in the writings of philosophers, because it does not correspond to the classical criteria of rationality such as coherence, internal consistency and non-contradiction. However, if one wants to uncover the hermeneutic valence of this adverb, it is possible to identify three forms of philosophical “maybe”: a “conjectural”, an “amphibological” and an “interpretative maybe”. These three forms have in fact often been adopted to approach precisely that which surpasses reason, be it absolute Being or God. The thesis of the article is that behind the philosophical thinking of God there is always an absolute presupposition or epistemic pre-decision, i.e. an “interpretative maybe”, whether adopted in its “positive” or “negative” form. It remains hidden behind the argumentative structure, but govern the form of enquiry and make it possible in the first place. After Nietzsche and with Heidegger the “interpretative maybe” becomes even more radical (“gefährliches Vielleicht”), but in its ultimate significance it shows its essence: it corresponds to an idea of reason inseparable from freedom, i.e. a hermeneutic reason, the only one capable of recognizing or reject the truth-potential of religion.
Keywords: Philosophical hermeneutic – God – Being – truth – possibility – maybe – conjecture – interpretation – freedom.
Glossa , 2022
I mutamenti culturali in atto, in particolare la nuova visione dell’uomo, interrogano la fede e l... more I mutamenti culturali in atto, in particolare la nuova visione dell’uomo, interrogano la fede e la teologia. Quest’ultima, se vuole essere “per questo uomo, per questo tempo”, è chiamata a abbandonare schemi consolidati e a partecipare al dibattito pubblico. È possibile per la teologia situarsi in un contesto civile, al di fuori delle comunità cristiane? Come riflettere sulla fede usando le categorie della cultura contemporanea? Il volume è un contributo che la teologia italiana offre per arricchire la comprensione del senso della vita e vivere un'esistenza più autenticamente umana.
Il volume contiene gli atti del del XXVII Congresso Nazionale dell’Associazione Teologica Italiana (Napoli, 30 agosto-3 settembre 2021).
Contenuti:
Il contesto: dove fare teologia oggi?
I soggetti e il metodo: chi fa teologia? Come?
Proposte di “teologia pubblica”
Cantieri aperti
Annuario filosofico , 2020
The aim of this paper is to analyze Schelling’s notion of “Ausgang vom Unbedingten” in the compar... more The aim of this paper is to analyze Schelling’s notion of “Ausgang vom Unbedingten” in the comparison between Kant’s criticism and Jacobi’s dogmatism. The transition from the finite to the unconditional is carried out by all three authors referring to a leap (“Sprung”), although the forms of its elaboration are completely different. On his part Schelling elaborates a position equidistant from both Kant and Jacobi. The approach proposed here follows a systematic perspective and helps to highlight how the decisive distinction between negative and positive philosophy theorized by late Schelling, presents itself as a development of problems that had already been formulated in the initial phase of its reflection.
Filosofia e teologia , 2021
The doctrine of «creatio ex nihilo» states that God brought the universe into existence out of no... more The doctrine of «creatio ex nihilo» states that God brought the universe into existence out of nothing, or without the use of preexisting materials. With the spread of Christianity in a Hellenistic environment, however, the need to translate this notion with Greek metaphysical models soon emerged. This paper aims at analysig the difficulties arising from the Neoplatonic model (with particular reference to the notion of Augustine’s «seminal reasons») and from the Aristotelian model, with regard to its notion of contingency. It will be necessary to wait for the redefinition of the concept of contingency by Duns Scotus to see the overcoming of both these two mortgages.
Felix Meiner Verlag, 2022
Filosofia e teologia, 2021
Con il suo prezioso volume Gianluca De Candia intende tornare a riflettere sul pensiero di Dio mo... more Con il suo prezioso volume Gianluca De Candia intende tornare a riflettere sul pensiero di Dio mostrando come, in particolare nel contesto culturale attuale, ogni atto metafisico debba essere abitato dalla libertà e dalla sottesa ermeneutica del «forse». Un forse connotato come «bifronte» perché vive – non potendo che essere anfibologica e congetturale l’indagine filosofica intorno a Dio – «sul filo di un doppio abisso, da un lato positivo, dall’altro negativo» (p. 15). Un forse che, anche sulla scia di André Neher, è con- siderato come «maggiore» ovvero aperto alla «possibilità inedita» e alla «luminosa ulteriorità» e come «minore» cioè esposto allo scetticismo negatore di ogni verità e chiuso ad ogni nuova possibilità. Ogni umano pensante si trova così di fronte all’alternativa tra la luce e l’oscurità ed è chiamato a decidere, nella consapevolezza certo che in ogni autentico forse coesi- stono i suoi due versanti, attraverso una «ragione libera ovvero ermeneutica».
Freiburger Zeitschrift für Philosophie und Theologie, 2021
One can distinguish two methods of interpreting the Proslogion, depending on whether the evidence... more One can distinguish two methods of interpreting the Proslogion, depending on whether the evidence is considered conclusive or not. The approach pro-posed here follows a historical and systematic perspective and concentrates on the influence of Boethian’s ars inveniendi on the Proslogion. This method enables a clarification of the reasons that lead to such contrasting inter-pretations of Anselm's argument and to illuminate the argumentative co-herence of the whole work.
Zeitschrift für katholische Theologie , 2020
Kandinsky was the first known and recorded European artist to create fully abstract artworks. The... more Kandinsky was the first known and recorded European artist to create fully abstract artworks. The religious aspects in his understanding of art have long been highlighted, although thise have often remained from the theoretical viewpoint vague and indeterminate. The article shows that many of Kandinsky’s theoretical foundations can be illuminated in the light of the standards of Russian icon painting. The outlook discusses instead the conditions under which contemporary abstract art can be interpreted religiously.
Edizioni Scientifiche Italiane, 2020
Il confronto di Massimo Cacciari con il secondo Schelling è decisivo per l'elaborazione della sua... more Il confronto di Massimo Cacciari con il secondo Schelling è decisivo per l'elaborazione della sua concezione di Inizio. L'articolo ricostruisce le linee fondamentali della messa in questione, da parte di Cacciari, della "Potenzenlehre" di Schelling, e discute i problemi di ordine metafisico connessi alla reinterpretazione da lui proposta.
Annuario filosofico, 2018
Zu den in Deutschland bekanntesten Denkern aus Italien zählen zweifelsohne Gianni Vattimo und Umb... more Zu den in Deutschland bekanntesten Denkern aus Italien zählen zweifelsohne Gianni Vattimo und Umberto Eco. Ersterem verdanken wir die glückliche Formel vom "schwachen Denken"; Letzterem eine Semiotik, die uns die Offenheit aller Bedeutungen ahnen lässt, denen wir auch durch seine Romane detektivisch auf die Spur kommen können. Ungeachtet der unterschiedlichen Weise, Schwäche und Leichtigkeit des Seins zu verstehen, gibt es zwischen ihnen etliche biographische und theoretische Gemeinsamkeiten. Während ihrer Turiner Studienzeit sind beide in der Kirche aktiv, gehören der Azione Cattolica an; Eco wird 1952 sogar in deren nationale Leitung gewählt. Zugleich sind beide antifaschistisch und eher links orientiert und entfernen sich langsam vom kirchlichen Milieu, zumal nach der Rechtswende der Organisation unter dem als Reaktionär und "Kommunistenfresser" bekannten Luigi Gedda. 2 Wichtiger noch, dass beide beim selben Lehrer studierten, dem wohl bedeutendsten katholisch geprägten Denker seiner Zeit, Luigi Pareyson (1918-1991). Das "philosophische Wunderkind" Eco promoviert 1954 mit 22 Jahren über Das ästhetische Denken bei hl. Thomas von Aquin, 3 Vattimo 1959 über Der Begriff des Tuns bei Aristoteles. 4 Im Unterschied zu seinen Schülern ist Pareyson im deutschsprachigen Raum ein seltsam Unbekannter geblieben. Sicher zu Unrecht. Denn er hat
Lo charme del Rabbì di Nazaret filtra da ogni pagina dei vangeli, restando inafferrabile. Come ac... more Lo charme del Rabbì di Nazaret filtra da ogni pagina dei vangeli, restando inafferrabile. Come accostarsi allora alla patina di luce che ovunque lo accompagna? Questa domanda dà l’avvio all’avventura di queste pagine: osare leggere il vangelo «al rovescio», a partire cioè dalla prospettiva di coloro che lo hanno incontrato. Come lo avranno guardato Giuseppe, Maria, il Battista, la peccatrice di Magdala, Giuda, Pietro, Caifa, Anna, Pilato ed Erode? Un racconto fra le righe dei vangeli e sulla loro soglia, come un invito a entrare.
Gianluca De Candia insegna attualmente Teologia Sistematica presso l’Università di Siegen ed è libero docente al Dipartimento di questioni filosofiche fondamentali della teologia della Westfälische Wilhelms-Universität di Münster.
Was ist Wahrheit? : Das Paradox des Dogmas
Herder Korrespondenz, 2019
Zwischen Fundamentalismus und Subjektivismus schlägt das Christentum einen Weg der Wahrheitsfindu... more Zwischen Fundamentalismus und Subjektivismus schlägt das Christentum einen Weg der Wahrheitsfindung ein, der die innere Dramatik und Paradoxalität der Wahrheit nicht aus dem Auge verliert.
All'uscita dall'asilo mio figlio mi dice: «No, papà, non voglio morire… nessuno deve morire!». Gl... more All'uscita dall'asilo mio figlio mi dice: «No, papà, non voglio morire… nessuno deve morire!». Gli asciugo le lacrime e lo prendo in braccio. Singhiozzando mi racconta la trama di un mito, appena ascoltato, dove la morte vince su tutto. Allora gli parlo del bruco, che giunto a maturità, rompe il bozzolo e si risveglia farfalla. L'incanto però dura poco. Ciò che vuole ora è solo nascondersi fra le mie braccia.
Filosofia e teologia, 2018
Ci sono libri, freschi di stampa, che pure suscitano nel lettore l’impressione di averli avuti se... more Ci sono libri, freschi di stampa, che pure suscitano nel lettore l’impressione di averli avuti sempre con sé, nel proprio scaffale. A questo genere di testi appartiene il volume curato da Claudio Ciancio, Maurizio Pagano ed Ezio Gamba. Il motivo è presto detto: esso affronta una delle domande filosofiche decisive, quella sul senso ultimo della storia e sul suo possibile o impossibile compimento. In questa prospettiva il testo offre un’ampia rassegna della riflessione escatologica sia nel mondo classico sia in quello ebraico-cristiano e, più in generale, nel pensiero occidentale, nel quale il problema escatologico ha suscitato e continua a provocare interessanti
riflessioni, anche in forma secolarizzata.
Encyclopedia of Renaissance Philosophy, 2019
Renaissance theology is characterized by a profound demand for renewal that affects both academic... more Renaissance theology is characterized by a profound demand for renewal that affects both academic theology and the theology pursued outside theological faculties.
In the fifteenth century, alongside the two greatest currents of scholastic theology, Thomism and Scotism (the via antiqua), Ockhamism (the via moderna) becomes more and more significant. The latter argues for a clear separation between metaphysics (as the science of being) and theology (as a practical science) and reaffirms the primacy of divine will (potentia absoluta Dei) over every effort of natural reason. In the early Renaissance, theological Ockhamism, as well as the Scotist notion of distinctio formalis, would give rise to a kind of hypothetical and formal theology. This “degeneration” of theological hermeneutics would contribute to a widespread demand for unification and essentiality that emerges, though in different ways and different degrees, in the movements of spiritual renewal, in the Platonic theology, in the project of biblical humanism, and in the Protestant Reformation.
Luther’s thesis of justification by grace through faith goes hand in hand with a radical mistrust of man’s natural forces and thus of reason. Against Luther’s antimetaphysical prohibition, the Catholic Church responds with a renewed return to scholasticism (second scholasticism), first by the Dominicans and then the Jesuits. A certain continuity between the natural order of reason and the supernatural order of faith, between metaphysics and revealed theology, is reestablished in the Disputationes Metaphysicae of Francisco Suarez (1548–1617). Returning to Scotist teachings, Suarez identifies the appropriate object of metaphysics with the concept of ens (as genuinely transcendens), in which both infinite being (God) and finite being are comprised, each according to its own order. The Disputationes would not only be imported into the reformed Schulmetaphysik that distanced itself from Luther’s skepticism about natural reason but would also contribute to the birth of modern ontology itself.
Uploads
Videos by Gianluca De Candia
Introduce Barbara Alberti (Scrittrice, Roma)
Intervengono Giovanni Ferretti (Filosofo, Torino)
e Kurt Appel (Teologo e Filosofo, Vienna)
Presiede Riccardo Battocchio (Presidente dell’Associazione Teologica Italiana)
AUFSÄTZE by Gianluca De Candia
Schlagwörter:
Genese und Geltung, Tradition, hermeneutischer Zirkel, Wirkungsgeschichte, Verstehen, Interpretieren, Wahrheit
Abstract:
This article analyses the relationship between historicity and the validity of traditions based on a critical comparison of the antithetical hermeneutics of Hans-Georg Gadamer’s Truth and Method and Vittorio Hösle’s Kritik der verstehenden Vernunft, whose one-sidedness is to be balanced by a proposal of its own, which is presented in the last part. Based on a distinction between the mental operations of understanding and interpreting, an extended concept of interpretation for the humanities is presented and defended.
Keywords:
Genesis and validity, tradition, hermeneutic circle, history of effects, understanding, interpretation, truth
The term “Wende” should not only be reduced to a purely cultural-historical category of interpretation for the division of time. Exceeding this notion the article intends to determine “Wende” as a mental process of conversio. The “Wende” points to the thought process of intelligere, i.e. reason as a synthet- ic faculty, while the “Kehre” is an interpretive figure of reflectere, of understanding (comprehendere/cogitare) as an analytical faculty. Exemplarily, this qualitative change of the way of thinking is analysed in two paintings by Michelangelo Merisi da Caravaggio (1571-1610) with the theme of the “Conversion of Saul”. This should point out the qualitative change of Paul’s point of view, whose thinking goes beyond the binary logic (A or B) necessary for the “Kehre”. Finally, based on Edmund Husserl’s analysis of time-consciousness, the ontological background of the “Wende” is found in the Event (Ereignis), which entails a new definition of ontology.
Keywords: Wende, Kehre, Reason and Understanding, Conversion, Caravag- gio, Event, Husserl, Heidegger.
An analysis of the concept of "repetition" shows that, in contrast to "reproduction", it can only occur in the sphere of the mind, where repetition takes place according to a law determined not by necessity but by freedom. The article examines Sigmund Freud's contribution to this subject, for whom repetition is one of the constitutive laws of the drive (Trieb). However, the distinctly "archaeological" orientation of Freud's hermeneutics, which links repetition to memory and the past, prevents him from grasping the inherent openness of repetition to the future. Instead, it was Søren Kierkegaard who made repetition the central category of a philosophy of the future, defining it as "the task proper to freedom". Based on a critical examination of Kierkegaard's interpretation, the article advances the thesis that "repetition" is not just a task, but the realisation of the essence of freedom itself.
Keywords: Philosophical hermeneutic – God – Being – truth – possibility – maybe – conjecture – interpretation – freedom.
Il volume contiene gli atti del del XXVII Congresso Nazionale dell’Associazione Teologica Italiana (Napoli, 30 agosto-3 settembre 2021).
Contenuti:
Il contesto: dove fare teologia oggi?
I soggetti e il metodo: chi fa teologia? Come?
Proposte di “teologia pubblica”
Cantieri aperti
Gianluca De Candia insegna attualmente Teologia Sistematica presso l’Università di Siegen ed è libero docente al Dipartimento di questioni filosofiche fondamentali della teologia della Westfälische Wilhelms-Universität di Münster.
riflessioni, anche in forma secolarizzata.
In the fifteenth century, alongside the two greatest currents of scholastic theology, Thomism and Scotism (the via antiqua), Ockhamism (the via moderna) becomes more and more significant. The latter argues for a clear separation between metaphysics (as the science of being) and theology (as a practical science) and reaffirms the primacy of divine will (potentia absoluta Dei) over every effort of natural reason. In the early Renaissance, theological Ockhamism, as well as the Scotist notion of distinctio formalis, would give rise to a kind of hypothetical and formal theology. This “degeneration” of theological hermeneutics would contribute to a widespread demand for unification and essentiality that emerges, though in different ways and different degrees, in the movements of spiritual renewal, in the Platonic theology, in the project of biblical humanism, and in the Protestant Reformation.
Luther’s thesis of justification by grace through faith goes hand in hand with a radical mistrust of man’s natural forces and thus of reason. Against Luther’s antimetaphysical prohibition, the Catholic Church responds with a renewed return to scholasticism (second scholasticism), first by the Dominicans and then the Jesuits. A certain continuity between the natural order of reason and the supernatural order of faith, between metaphysics and revealed theology, is reestablished in the Disputationes Metaphysicae of Francisco Suarez (1548–1617). Returning to Scotist teachings, Suarez identifies the appropriate object of metaphysics with the concept of ens (as genuinely transcendens), in which both infinite being (God) and finite being are comprised, each according to its own order. The Disputationes would not only be imported into the reformed Schulmetaphysik that distanced itself from Luther’s skepticism about natural reason but would also contribute to the birth of modern ontology itself.