Supposition theory had various purposes in medieval logic, one of which was to explain how words bear meaning. In logic, Ockham presents a version of supposition theory to support his commitment to mental language. These perceptions give rise to all of our abstract concepts and provide knowledge of the world. In epistemology, Ockham defends direct realist empiricism, according to which human beings perceive objects through “intuitive cognition,” without the help of any innate ideas. He develops an Aristotelian ontology, admitting only individual substances and qualities. In metaphysics, Ockham champions nominalism, the view that universal essences, such as humanity or whiteness, are nothing more than concepts in the mind. The principle of simplicity is the central theme of Ockham’s approach, so much so that this principle has come to be known as “Ockham’s Razor.” Ockham uses the razor to eliminate unnecessary hypotheses. His philosophy was radical in his day and continues to provide insight into current philosophical debates. He was a courageous man with an uncommonly sharp mind. It is fair enough, however, to say that Ockham was a major force of change at the end of the Middle Ages. Although it is true that Aquinas and Ockham disagreed on most issues, Aquinas had many other critics, and Ockham did not criticize Aquinas any more than he did others. Historically, Ockham has been cast as the outstanding opponent of Thomas Aquinas (1224-1274): Aquinas perfected the great “medieval synthesis” of faith and reason and was canonized by the Catholic Church Ockham destroyed the synthesis and was condemned by the Catholic Church. Therefore consider now which seems the more probable to you. You see that I have set out opposing assertions in response to your question and I have touched on quite strong arguments in support of each position. To decide by way of teaching, therefore, which assertion should be considered catholic, which heretical, chiefly pertains to theologians, the experts on divine scripture. And if any man shall take away from the words of the book of this prophecy, God shall take his part out of the book of life and out of the holy city, and from these things that are written in this book." We clearly gather from all these that nothing should be added to sacred scripture nor anything removed from it. The Holy Spirit through blessed John the evangelist makes a terrible threat against those who add anything to or take anything from divine scripture when he says in the last chapter of Revelations, "If any man shall add to these things, God shall add unto him the plagues which are in this book. Similarly, although he rejected the rational demonstration of several truths which are fundamental in the Christian system of theology, he held firmly to the same truths as matters of faith. Nevertheless, he recognized in his polemical writings the authority of the Church in spiritual matters, and did not diminish that authority in any respect. He has, indeed, been called "the first Protestant". … Ockham's attitude towards the established order in the Church and towards the recognized system of philosophy in the academic world of his day was one of protest. With this tendency towards simplification was united a very marked tendency towards skepticism a distrust, namely, of the ability of the human mind to reach certitude in the most important problems of philosophy. This aim he formulated in the celebrated "Law of Parsimony", commonly called "Ockham's Razor": "Entia non sunt multiplicanda sine necessitate". The aim of this reformation movement in general was simplification. … In philosophy William advocated a reform of Scholasticism both in method and in content. He denies the right of the popes to exercise temporal power, or to interfere in any way whatever in the affairs of the Empire. In his controversial writings William of Ockham appears as the advocate of secular absolutism.
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