The Division Of Nature (Periphyseon). John Scotus Eriugena. Book I. TEACHER: Often I investigate as carefully as I can and reflect that of all things which can. John Scotus Eriugena (c/) Works (Selected List). Periphyseon ( The Division of Nature, ) Such is the first division of nature into genera. Eriugena is mainly remembered for his volu- minous work the Periphyseon [On Nature] or, in its Latin title, De Divisione. Naturae [The Division of Nature).
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Since God cannot be said to be anything, God cannot be simply identified with any or every creature either.
But of this nature there are four distinct classes:. The whole of reality or nature, then, is involved in a dynamic process of outgoing exitus from and return reditus to the One.
This observation leads Erigena to introduce the third moment in any attempt to talk about God. The second division of nature deals with created creating causes.
Anselm of Laon; and, more importantly, Gilbert of Poitiers and Abelard take from the thought of Erigena; indeed, the Victorine school as a whole can be said to come under the influence of Scotus Erigena.
De divisione naturae – Wikipedia
Indeed, from the perspective of their status as divine ideas, the causes are divine. Retrieved from ” https: Erigena’s departure from orthodoxy was not merely imagined, for no matter how genial an interpretation we attempt, there are too many passages which do not lend themselves to irenic treatment. Outline of Major Works 5. He is best known for translating and commenting on the works of Pseudo-Dionysius the Areopagite.
Eriugena’s Periphyseon had immediate influence in France, notably at the schools of Laon, Auxerre and Corbie.
Part II: The Carolingian Renaissance
John arrives before Peter, but he waits and allows Peter, the symbol of faith, to go in before him. The Philosophy of John Scottus Eriugena. The division of nature is thus a differentiation into genera and species which may each have their own distinctive properties.
Erigena wants to maintain that the meaning of the statement in Genesis that man has been created in the image of God is that all things have been created in man. God has existential knowledge, but no circumscribing knowledge of His essence, since, as infinite, He is uncircumscribable:.
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Florus too attacked Eriugena. Of course, we are reminded here that it would be less inaccurate to speak of God as a supercausal principle. Cusanus natkre a copy of the Periphyseon. The thought of Scotus Erigena himself reveals the strong influence of Denis and Maximus the Confessor, particularly in his masterpiece, the eriugenz that assures Scotus Erigena a place as one of the great original thinkers of the Early Middle Ages, his On the Division of Nature.
While the Son is coeternal with the Father, Erigena maintains, however, that the primordial causes or ideas are not quite coeternal. Affirmative theology takes names from creatures and applies them to God on the assumption that what is found in the effect must also be found in some fashion in the egiugena. These categories are taken to be the most general predicates applicable to finite or creaturely being and thus are examined in terms of possible transference to Eriugsna as cause of the things to which the categories properly apply.
Must we say however that God does not properly make things because the category of action pertains to him only metaphorically? God is “superessential,” and transcends whatever is thr or accidental. What Erigena suggests in the title is the characteristic Neoplatonic doctrine that there is a One, a first principle, from which all things emanate in such a way that a hierarchical scale is created by the graded falling away from this first principle.
Secondly, the four divisions are not strictly a hierarchy in the usual Neoplatonic sense where there are higher and lower orders, rather, as Eriugena will explain, the first and fourth divisions both refer to God as the Beginning and End of all things, and the second and third divisions may also be johhn to express the unity of the cause-effect relation.
John Scotus Eriugena (Boston Collaborative Encyclopedia of Western Theology)
In the context of the foregoing quotation it should be pointed naturr Erigena says that things other than God are and are what they are by participation in God. The human mind, in this life, whether it be considered in its own nature or as elevated by grace, cannot know God divisuon he is in himself.
Erigena is set definitively apart from the Neoplatonism which is exercising at least an indirect influence on him by his insistence that God creates freely.
All formed and unformed things have the same First Cause. The Apostle says that it is through that which has been made that the terrestrial creature comes to knowledge of the invisible things of God. Laga, Carl and Carlos Steel eds Leonardi, Claudio and E.