REFERENCES.--Casiri, “Bibl. Arab. Hispan.,” Vol. I. p. 268; Hottinger, “Bibl. Quadrip.,” 1664, pp. 256, 261; “Dict. des Sciences Philosophiques,” Paris, 1852, Vol. III. pp. 172–178; S. Klein, “Dissertatio,” 1846; Houzeau et Lancaster, “Bibl. Gen.,” Vol. I. pt. i. pp. 469–470; “The Edinburgh Encycl.,” 1830, Vol. III. p. 107; “Engl. Cycl.,” Vol. I. pp. 449–450; Gilbert, “De Magnete,” Book I. chaps. i., viii., xv. and Book II. chap. ii.; Eloy, “Dict. Hist. de la Médecine,” Vol. I. pp. 223–227; Dr. Friedrich Ueberweg, “History of Philosophy,” tr. by Geo. S. Morris, New York, 1885, Vol. I. pp. 407, 412–413; Dr. W. Windelband, “History of Philosophy,” auth. tr. by Jas. H. Tufts, New York, 1893, p. 317; “New Gen. Biog. Dict.,” London, 1850, Vol. XII. p. 43; “Dict. of Philosophy and Psychology,” by J. M. Baldwin, New York, 1901, Vol. I. p. 97; “Lectures on Metaphysics and Logic,” by Sir Wm. Hamilton, London, 1860, Vol. II. pp. 167, 171; “Historical View of the Literature of the South of Europe,” by J. C. L. S. de Sismondi, London, 1846, Vol. I. Duns Scotus, John, “Doctor Subtilis” (born about 1270, died in 1308), a very prominent schoolman, who was educated at Oxford, entered the Order of St. Francis, and became one of the great founders of scholastic thought. But little is known as to his origin, except that a monument, erected to his memory at Cologne during the year 1533, bears the following: “_Scotia me genuit, Anglia me suscepit, Gallia me docuit, Colonia (Germania) me tenet_.” As shown by Luc. Wadding in his “J. Duns-Scoti Opera,” twelve volumes, published at Lyons in 1639, his works are quite numerous, the most important consisting of questions and commentaries on the writings of Aristotle and on the “Sentences” of Peter Lombard. Joannes Duns Scotus is very frequently referred to by Dr. W. Windelband (“History of Philosophy,” auth. tr. by Jas. H. Tufts, New York, 1893, pp. 311, 314–315, 321–326, 344), and is mentioned as “the acutest and deepest thinker of the Christian Middle Ages, who brought the germs of the philosophy of the will, contained in Augustine’s system, to their first important development, and so from the metaphysical side gave the impulse for a complete change in the direction of philosophical thought.”