SELECTED BIBLIOGRAPHY ON ERIUGENA'S PHILOSOPHY (Second Part: E - Z)
N.B. Summaries cited from: Mary Brennan - A guide to Eurigenian Studies. A survey of publications 1930-1987, are indicated with: (B.) and page number.
Erismann Christophe, "Causa essentialis. De la cause comme principe
dans la métaphysique de Jean Scot Erigène," Quaestio.Yearbook of the History
of Metaphysics 2: 187-215 (2002).
Ttole of the volume: Causality - Edited by Pasquale Porro and Costantino
Esposito.
Erismann Christophe, "Generalis essentia. La théorie érigénienne de
l' ousia et le problème des universaux," Archives d'Histoire
Doctrinale et Littéraire du Moyen-Age 69: 7-37 (2002).
"La problématique philosophique d'Erigène - catégories, universaux,
individuation - se noue autour de la notion d'ousia, comprise soit comme
l'essence générale, genre suprême unique, soit comme substance particulière. En
opposition aux Catégories, Jean Scot défend un réalisme radical, concevant
l'individuation comme accidentelle et le particulier comme un rassemblement de
propriétés universelles. Guillaume de Champeaux reprendra cette position dans sa
théorie réaliste dite de l'essence matérielle."
Erismann Christophe, "Processio id est multiplicatio. L'influence
latine de l'ontologie de Porphyre: le cas de Jean Scot Érigène," Revue des
Sciences Philosophiques et Théologiques 88: 401-460 (2004).
"Porphyre fait subir dans l' lsagoge une inflexion platonicienne au
système ontologique des Catégories d'Aristote et investit les catégories
d'une signification métaphysique. Plusieurs penseurs du haut Moyen âge - les
réalistes - ont amplifié et explicité cette métaphysique. La lecture et l'usage
ontologiques de l' Isagoge par Jean Scot Erigène, dans son Periphyseon,
est à ce titre un cas d'école. Influencé par le néoplatonisme tardif de Proclus,
Jean Scot se sert des outils conceptuels de l' Isagoge pour élaborer son
système philosophique."
Erismann Christophe. Alain de Lille, la métaphysique érigénienne et la
pluralité des formes. In Alain de Lille, le Docteur universel. Philosophie,
théologie et littérature au XIIe siècle. Actes du XIe Colloque international de
la Société internationale pour l'Étude de la Philosophie médiévale, Paris, 23-25
octobre 2003. Edited by Solère Jean-Luc, Vasiliu Anca, and Galonnier Alain.
Turnhout : Brepols 2005. pp. 19-46
Erismann Christophe. Dialectique, universaux et intellect chez Jean Scot
Erigène. In Intellect and imagination in medieval philosophy Intellect and
imagination in medieval philosophy = Intelecto e imaginação na filosofia
medieval. Edited by Maria Cândida da Costa Reis Monteir Pacheco and José
Francisco Meirinhos. Turnhout: Brepols 2006. pp. 827-840
Actes du XIe Congrès international de philosophie médiévale de la Société
internationale pour l'Étude de la philosophie médiévale (S.I.E.P.M.), Porto, du
26 au 31 août 2002, vol. II.
Erismann Christophe, "The logic of Being: Eriugena's dialectical ontology,"
Vivarium 45: 203-218 (2007).
"In his major work, the Periphyseon, the ninth century Latin philosopher
John Scottus Eriugena gives, with the help of what he calls "dialectic", a
rational analysis of reality. According to him, dialectic is a science which
pertains both to language and reality. Eriugena grounds this position in a
realist ontological exegesis of the Aristotelian categories, which are conceived
as categories of being. His interpretation tends to transform logical patterns,
such as Porphyry's Tree or the doctrine of the categories, into a structure
which is both ontological and logical, and to use them as tools for the analysis
of the sensible world. The combination of dialectic interpreted as a science of
being, capable of expressing truths about the sensible world as well as about
discourse, with an ontological interpretation of logical concepts allows
Eriugena to develop his metaphysical theory, a strong realism. Eriugena not only
supports a theological realism (of divine ideas), but also, and principally, an
ontological realism, the assertion of the immanent existence of forms. Eriugena
claims that genera and species really subsist in the individuals: they are
completely and simultaneously present in each of the entities which belong to
them."
Eswein K, "Die Wesenheit bei Johannes Scottus Eriugena. Begriff, Bedeutung
und Charakter der "essentia" oder "ousía" bei demselben," Philosophisches
Jahrbuch 43: 189-206 (1930).
Flasch Kurt. Zur rehabilitierung der Relation: die Theorie der Beziehung bei
Johannes Eriugena. In Philosophie als Beziehungswissenschaft. Festschrift für
Julius Schaaf. Edited by Niebel W.F. and Leisegang D. Frankfurt am Main: H.
Heiderhoff 1971. pp. 1-25
Fournier Michael, "Eriugena five modes (Periphyseon 443A-446A),"
Heytrop Journal 50: 581-589 (2009).
"At the beginning of his Periphyseon, Eriugena makes the first and
fundamental division of nature that between the things that are and the things
that are not. On account of its real and apparent obscurity, Eriugena's
"primordial discretive differentia of all things requires certain modes
of interpretation." (Moran) Five modes are adduced, and it is the logic of the
relation between these with which this paper is concerned. I argue that these
modes (which Eriugena states are not exhaustive of the possibilities of dividing
being and non-being) are not five disparate interpretations connected only by
analogy, but are another series of divisions, each beginning with one side of
the previous division. Thus, while Moran sees these modes as independent and
opposable, I argue that their apparent oppositions must be understood within a
hierarchical order of the divisions which extend from the first and highest to
the last, lowest parts of nature."
Gersh Stephen. "Per se ipsum": the problem of immediate and mediate
causation in Eriugena and his Neoplatonic predecessors. In Jean Scot Erigène
et l'histoire de la philosophie. Edited by Roques René. Paris: Éditions du
Centre national de la recherche scientifique 1977. pp. 367-376
Reprinted in: S. Gersh - Reading Plato, tracing Plato. From ancient
commentary to medieval reception - Aldershot, Ashgate, Essay IX.
Gersh Stephen. From Iamblichus to Eriugena. An investigation of the
prehistory and evolution of the Pseudo-Dionysian tradition. Leiden: Brill
1978.
Italian translation: Da Giamblico a Eriugena. Origini e sviluppi della tradizione
pseudo-dionisiana - Edizione italiana a cura di Marialucrezia Leone e Christoph
Helmig - Bari, Edizioni di Pagina, 2009, with a new Preface by S. Gersh (pp.
VII-IX) and a Supplement to the Bibliography (2008) pp. 424-457
Gersh Stephen. Omnipresence in Eriugena. Some reflections on
Augustino-Maximian elements in Periphyseon. In Eriugena. Studien zu
seinen Quellen. Edited by Beierwaltes Werner. Heidelberg: Carl Winter 1980.
pp. 55-74
Reprinted in: S. Gersh - Reading Plato, tracing Plato. From ancient
commentary to medieval reception - Aldershot, Ashgate, Essay X.
Gersh Stephen. Honorius Augustodunensis and Eriugena. Remarks on the method
and content of the Clavis physicae. In Eriugena redivivus. Zur
Wirkungeschichte seines Denkens im Mittelalter und im Übergang zur Neuzeit.
Edited by Beierwaltes Werner. Heidelberg: Carl Winter 1987. pp. 162-173
Reprinted in: S. Gersh - Reading Plato, tracing Plato. From ancient
commentary to medieval reception - Aldershot, Ashgate, Essay XV.
Gersh Stephen. The structure of the return in Eriugena's Periphyseon.
In Begriff und Metapher. Sprachform des Denkens bei Eriugena. Edited by
Beierwaltes Werner. Heidelberg: Carl Winter 1990. pp. 108-125
Reprinted in: S. Gersh - Reading Plato, tracing Plato. From ancient
commentary to medieval reception - Aldershot, Ashgate, Essay XI.
Gersh Stephen. Concord in discourse. Harmonics and semiotics in late
classical and early medieval Platonism. Berlin: Walter de Gruyter 1996.
Gersh Stephen. Eriugena 's Ars Rhetorica - Theory and practice. In
Iohannes Scottus Eriugena. The Bible and hermeneutics. Edited by Van Riel
Gerd, Steel Carlos, and McEvoy James. Leuven: Leuven University Press 1996. pp.
261-278
Reprinted in: S. Gersh - Reading Plato, tracing Plato. From ancient
commentary to medieval reception - Aldershot, Ashgate, Essay XII.
Gersh Stephen. John Scottus Eriugena and Anselm of Canterbury. In
Routledge history of philosophy. Volume III: Medieval philosophy. Edited by
Marenbon John. New York: Routledge 1998. pp. 120-149
Gersh Stephen. Structure, sign, and ontology from Iohannes Scottus Eriugena
to Anselm of Canterbury. In Routledge history of philos.phy. Vol. II:
Medieval philoosphy. Edited by Marenbon John. New York: Routledge 1998. pp.
124-149
Gersh Stephen. Cratylus mediaevalis. Ontology and polysemy in
medieval Platonism (to ca. 1200). In Poetry and philosophy in the Middle
Ages. A Festschrift for Peter Dronke. Edited by Marenbon John. Leiden: Brill
2001. pp. 79-98
Reprinted in: S. Gersh - Reading Plato, tracing Plato. From ancient
commentary to medieval reception - Aldershot, Ashgate, Essay II.
Gierer Alfred, "Eriugena, Al-Kindi, Nikolaus von Kues - Protagonisten einer
wissenschaftsfreundlichen Wende im philosophischen und theologischen Denken,"
Acta Historica Leopodina 29: 7-60 (1999).
With summarizing English version: Eriugena, Al-Kindi, Nicholaus of Cusa -
Protagonists of pro-scientific change in philosophical and theological thought.
"Ancient Greek philosophers were the first to postulate the possibility of
explaining nature in theoretical terms and to initiate attempts at this. With
the rise of monotheistic religions of revelation claiming supremacy over human
reason and envisaging a new world to come, studies of the natural order of the
transient world were widely considered undesirable. Later, in the Middle Ages,
the desire for human understanding of nature in terms of reason was revived.
This article is concerned with the fundamental reversal of attitudes, from
"undesirable" to "desirable", that eventually led into the foundations of modern
science. One of the earliest, most ingenious and most interesting personalities
involved was Eriugena, a theologian at the Court of Charles the Bald in the 9th
century. Though understanding what we call nature is only one of the several
aspects of his philosophical work, his line of thought implies a turn into a
pro-scientific direction: the natural order is to be understood in abstract
terms of "primordial causes"; understanding nature is considered to be the will
of God; man encompasses the whole of creation in a physical as well as a mental
sense. Basically similar ideas on the reconciliation of scientific rationality
and monotheistic religions of revelation were conceived, independently and
nearly simultaneously, by the Arab philosopher al-Kindi in Bagdad. Eriugena was
more outspoken in his claim that reason is superior to authority. This claim is
implicit in the thought of Nicholas of Cusa with his emphasis on human mental
creativity as the image of God's creativity; and it is the keynote of Galileo's
"Letter to the Grand Duchess Christina" some 800 years later, the manifesto
expressing basic attitudes of modern science."
Gracia Jorge J.E., "Ontological characterization of the relation between man
and created nature in Eriugena," Journal of the History of Philosophy 16:
155-166 (2007).
Graff Eric, "A primitive text of Periphyseon V rediscovered. The
witness of Honorius Augustoduniensis in Clavis physicae," Recherches
de Théologie et Philosophie Médiévales 69: 271-295 (2002).
"Book V of Eriugena's Periphyseon presents new critical problems because of the
lack of the Rheims manuscript, which contains the author's own revisions. The
text which has been called Versio Prima in the first four books of Jeauneau's
new edition is lacking for the fnal volume. Working from a transcription of the
second portion of the Clauis Physicae, the epitome of the Periphyseon by
Honorius Augustodunensis, the author reports that the unpublished Clauis II
contains a text of Periphyseon V that is analogous to Versio Prima. This article
first compares the transcription from Clauis II to Lucentini's notes on
Honorius' work, then it analyses the difference between Clauis II and Versio
Secunda in Periphyseon V. The relationship is found to be the same as that
between the primitive text (Versio Prima) of Periphyseon in books I-IV and
Eriugena's revised version (Versio Secunda). Consequently, Clauis II should be
recognized as an essential witness to the early text of Periphyseon V."
Hankey Wayne J., "The postmodern retrieval of neoplatonism in Jean-Luc
Marion and John Milbank and the origins of western subjectivity in Augustine and
Eriugena," Hermathena 165: 9-70 (1998).
Hochschild Paige E. Ousia in the Categoriae decem and the
Periphyseon of John Scottus Eriugena. In Divine creation in ancient,
medieval, and early modern thought. Essays presented to the Rev'd Doctor Robert
D. Crouse. Edited by Treschow Michael, Otten Willemien, and Hannam Walter.
Leiden: Brill 2007. pp. 213-222
Jeauneau Édouard. L'homme et l'oeuvre. In Homélie sur le Prologue de
Jean. Paris: Éditions du Cerf 1969. pp.
Reprinted in: É. Jeauneau - Études érigéniennes, Paris, Études augustiniennes,
1987, pp. 11-54
Jeauneau Édouard. Quatre thèmes érigéniens. Paris: Vrin 1978.
Reprinted in: É. Jeauneau - Études érigéniennes, Paris, Études augustiniennes,
1987, pp. 213-286.
Jeauneau Édouard, "Jean Scot Érigène et le grec," Archivum Latinitatis
Medii Aevi 41: 5-50 (1979).
Reprinted with additions and corrections, in: É. Jeauneau - Études
érigéniennes, Paris, Études augustiniennes, 1987, pp. 85-132.
"C'est sur l'ordre de Charles le Chauve qui encourageait l'étude des Pères que
Jean Scot s'est mis à traduire et cette cour était un milieu propice. C'est par
le Ps.-Denys qu'il a été introduit à la patristique grecque. Il est passé
ensuite naturellement à Maxime le Confesseur et à Grégoire de Nysse. Il n'eut
sans doute entre les mains aucune œuvre profane. Il a fait œuvre de philosophe
en même temps que de traducteur."
Jeauneau Édouard. Jean l'Erigène et les Ambigua ad Iohannem de Maxime
le Confesseur. In Maximus Confessor. Actes du symposium sur Maxime le
Confesseur, Fribourg, 2-5 septembre 1980. Edited by Heinzer Felix and
Schönborn Christoph. Fribourg: Éditions universitaires 1982. pp. 343-364
Reprinted in: É. Jeauneau - Études érigéniennes, Paris, Études augustiniennes,
1987, pp. 189-210.
Jeauneau Édouard. Pseudo-Dionysius, Gregory of Nyssa, and Maximus the
Confessor in the works of John Scottus Eriugena. In Corolingian essays.
Andrew W. Mellon Lectures in early Christian studies. Edited by Blumenthal
Uta-Renate. Washington: Catholic University Press of America 1983. pp. 137-149
Reprinted in: É. Jeauneau - Études érigéniennes, Paris, Études augustiniennes,
1987, pp. 175-187.
Jeauneau Édouard. Études érigéniennes. Paris: Études augustiniennes
1987.
Jeauneau Édouard. Le renouveau érigénien du XII siècle. In Eriugena
redivivus. Zur Wirkungeschichte seines Denkens im Mittelalter und im Übergang
zur Neuzeit. Edited by Beierwaltes Werner. Heidelberg: Carl Winter 1987. pp.
26-46
Reprinted in: É. Jeauneau - "Tendenda vela". Excursions littéraires et
digressions philosophiques à travers le Moyen Âge - Turnhout, Brepols, 2007
pp. 439-460
Jeauneau Édouard. Jean Scot traducteur de Maxime le Confesseur. In The
sacred nectar of the Greeks. The study of Greek in the West in the early Middle
Ages. Edited by Herren Michael W. and Brown ann Shirley. London: King's
College 1988. pp. 257-276
Jeauneau Édouard. L'édition du livre IV du Periphyseon. In
Giovanni Scoto nel suo tempo. L'organizzazione del sapere in età Carolingia.
Spoleto: Centro italiano di studi sull'Alto Medioevo 1989. pp. 469-486
Jeauneau Édouard, "The Neoplatonic themes of Processio and Reditus
in Eriugena," Dionysius 15: 3-29 (1991).
Reprinted in: É. Jeauneau - "Tendenda vela". Excursions littéraires et
digressions philosophiques à travers le Moyen Âge - Turnhout, Brepols, 2007
pp. 511-539.
Jeauneau Édouard, "Le 'Cogito' érigénien," Traditio 50: 95-110
(1995).
Reprinted in: É. Jeauneau - "Tendenda vela". Excursions littéraires et
digressions philosophiques à travers le Moyen Âge - Turnhout, Brepols, 2007
pp. 541-558.
Jeauneau Édouard. Nèant divine et Théophanie (Érigène disciple de Denys). In
Langages et philosophie. Hommage à Jean Jolivet. Edited by De Libera Alain,
Elamrani-Jamal Abdelali, and Galonnier Alain. Paris: Vrin 1997. pp. 331-337
Jeauneau Édouard. Nisifortinus: le disciple qui corrige le maître. In
Poetry and philosophy in the Middle Ages: a Festschrift for Peter Dronke.
Edited by Marenbon John. Leiden: Brill 2001. pp. 113-130
Reprinted in: É. Jeauneau - "Tendenda vela". Excursions littéraires et
digressions philosophiques à travers le Moyen Âge - Turnhout, Brepols, 2007
pp. 585-603.
Jeauneau Édouard. The Neoplatonic theme of Return in Eriugena. In
Patristica. Proceedings of the Colloque of the Japanese Society for Patristic
Studies. Vol. 7.2003. pp. 1-14
Reprinted in: É. Jeauneau - "Tendenda vela". Excursions littéraires et
digressions philosophiques à travers le Moyen Âge - Turnhout, Brepols, 2007
pp. 641-656.
Kabaj J., "Homme et nature dans la cosmologie de Jean Scot Erigena,"
Studia Mediewistyczne 18: 3-50 (1977).
"This article begins by tracing the history of the term phusis/natura
from the earliest Greek philosophers onwards. The author finds the sources of
Eriugena's four divisions in Augustine, Origen and Philo of Alexandria (p. 8) as
also in Marius Victorinus. Another (tripartite) variation is to be found in
Claudianus Mamertus or in Boethius. The author then analyses (pp. 12 ff.)
Eriugena's synthesis of patristic and platonic views while finding Aristotelian
elements within his exposition. At the outset this author has declared for a
Marxist interpretation of Eriugena and much of section (3) Nature as seen by
Eriugen is concerned with a review of mainly 20th century scholars' judgments of
his work as either dualist i.e. orthodox in christian terms, or monist/pantheist
i.e. unorthodox, which would be this author's own view: thus the major themes of
the Periphyseon are discussed, his dialectic leading, inevitably, to
monism and pantheistic emanationism. Two sections (4 and 5) 'Human nature in
Eriugena' and 'Man and his Existence' treat of man as microcosm, again going
back to Heraclitus to trace the reception of this theory: according to Eriugena
man participates in both the second and third divisions of nature. The supposed
ontological dualism of Eriugena is in fact pancosmic spiritualist monism. In
section (6) 'Man's cosmic consciousness' the factor of 'vital motion' is
discussed. The author holds (p. 38) that Eriugena needed a fifth 'complementary'
book for his Periphyseon because the first four did not suffice to
resolve the theory of his four divisions. In a final section (7) entitled
'Dialectic of human knowledge' the problem of man's ignorance of quid sit
and of the relation between gnoseology and ontology are discussed;
self-knowledge (quia sit) is existence." (B. pp.232-233)
Katz Sheri, "Two views on John Scottus Eriugena's use of Aristotelian
categories," Medieval Perspectives 4-5: 97-110 (1990).
Kavanagh Catherine. The philosophical importance of grammar for Eriugena. In
History and eschatology in John Scottus Eriugena and his time. Edited by
McEvoy James and Dunne Michael. Leuven: Leuven University Press 2002. pp. 61-76
Kavanagh Catherine. Eurigenian developments of Ciceronian topical theory. In
Medieval and renaissance humanism: rhetoric, representation and reform.
Edited by Gersh Stephen and Roest Bert. Leiden: Brill 2003. pp. 1-30
Kavanagh Catherine, "The influence of Maximus the Confessor on Eriugena's
treatment of Aristotle's Categories," American Catholic Philosophical
Quarterly 79: 567-596 (2005).
"The Aristotelian categories are a fundamental element in Eriugena's
philosophical system on account of his realist view of dialectic. He received
his texts concerning the categories from Boethius and the De decem
categoriis, but key ideas in his treatment of them -- namely, the
metaphysical importance of dialectic, the unknowability of essence, and the
origin of being in place and time, ideas fundamentally rooted in Byzantine
developments of the Christology of Chalcedon -- are taken from Maximus the
Confessor. Eriugena's work on the categories represents an attempt, much
misunderstood, to assimilate the richness of the Eastern tradition to Western
philosophical and theological method. This paper examines the synthesis of
Maximus's ideas with Ciceronian and Boethian elements in Eriugena's striking
treatment of the Aristotelian Categories."
Kristeller Paul Oskar. The historical position of Johannes Scottus Eriugena.
In Latin script and letters A.D. 400-900. Festschrift presented to Ludwig
Bieler on the occasion of his 70th birthday. Edited by O'Meara John Joseph
and Naumann Bernd. Leiden: Brill 1976. pp.
Liebeschütz Hans. The Place of Martianus Glossae in the development
of Eriugena's thought. In The mind of Eriugena. Edited by O'Meara John
Joseph and Bieler Ludwig. Dublin: Irish University Press 1973. pp. 49-58
Lo Presti M.G. La dialettica come "diffiniendi disciplina" nel I
libro del De visione naturae di Giovanni Scoto Eriugena. In Knowledge
and the sciences in medieval philosophy. Proceedings of the Eighth International
Congress of medieval philosophy (S.I.E.P.M.) Helsinki 24-29 August 1987.
Edited by Knuuttila Simo et al. Helsinki: 1990. pp. 558-564
Voume II.
Lucentini Paolo, "La nuova edizione del Periphyseon dell'Eriugena,"
Studi Medievali 17: 393-414 (1976).
Lucentini Paolo. La Clavis physicae di Honorius Augustodunensis e la
tradizione eriugeniana nel secolo XII. In Jean Scot Erigène et l'histoire de
la philosophie. Edited by Roques René. Paris: Éditions du Centre national de
la recherche scientifique 1977. pp.
Lucentini Paolo, "Le thème de l'homme-microcosme dans la patristique grecque
et chez Jean Scot Érigène," Diotima 7: 111-115 (1979).
Luhtala Anneli. Grammar and dialectic: a topical issue in the Ninth century.
In Iohannes Scottus Eriugena. The Bible and hermeneutics. Edited by Van
Riel Gerd, Steel Carlos, and McEvoy James. Leuven: Leuven University Press 1996.
pp. 279-301
Luhtala Anneli. Time and the substantival verb in Eriugena. In History
and eschatology in John Scottus Eriugena and his time. Edited by McEvoy
James and Dunne Michael. Leuven: Leuven University Press 2002. pp. 77-87
Luhtala Anneli. A Priscian commentary attributed to Eriugena. In History
of linguistics 1999. Edited by Auroux Sylvain. Amsterdam: John Benjamins
2003. pp. 19-30
Selected papers frm the Eighth International Conference on the History of the
Language Science, 14-19 September 1999, Fontenay-St. Cloud
Madec Goulven. Observations sur le dossier augustinien du "Periphyseon". In
Eriugena. Studien zu seinen Quellen. Edited by Beierwaltes Werner.
Heidelberg: Carl Winter 1980. pp. 75-84
Madec Goulven. Jean Scot et ses auteurs. In Jean Scot écrivain.
Edited by Allard Guy-H. Paris: Vrin 1986. pp. 143-186
Madec Goulven. Jean Scot et ses auteurs. Annotations érigéniennes.
Paris: Études augustiniennes 1988.
Marenbon John. John Scottus and the Categoriae Decem. In Eriugena:
Studien zu seinen Quellen. Edited by Beierwaltes Werner. Heidelberg: Carl
Winter 1980. pp. 116-134
Reprinted as Chapter V in: John Marenbon - Aristotelian logic, Platonism, and
the context of early medieval philosophy in the West - Aldershot - Ashgate,
2000.
Marenbon John. From the School of Alcuin to the School of Auxerre. Logic,
theology and philosophy in the early Middle Ages. Cambridge: Cambridge
University Press 1981.
"The author of this study devotes two chapters (pp. 67-115) to Eriugena and his
circle. An important underlying topic is the Categoriae decem and especially its
treatment in Perphyseon Book I. The controversy on the world-soul involving
Ratramnus of Corbie a decade earlier had touched on the question of the
Universals. The opponent of Ratramnus, the pupil of the Irish teacher Macarius,
had supported a view subsequently espoused by Eriugena (pp. 67-70). The author
(Chapter 4) examines Eriugena's account of the categories first in Book I and
what he calls its ramifications (p. 82) in the later books, giving special
attention to Essence, and discerns an inconsistency in his metaphysical system.
Chapter 5 devotes a section (pp. 89-96) to the status quaestionis of the scribal
hands referred to as i1and i2 which occur in various manuscripts connected with
the Eriugenian circle.
In section II the investigation of manuscripts is extended to suggest the
existence of a veritable writing circle, glossing and revising under the eye of
the master: named manuscripts are discussed as reflecting various stages of
revision or, in some cases, gratuitous unauthorised glossing sometimes from
Eriugena's own later writings -- the wider 'circle' encompassing also Laon,
Auxerre and Corbie for some decades at the end of the ninth and beginning of the
tenth century. The variety of Eriugena's readership may be inferred from the
range and content of the codices.
In section III the author addresses the question of Eriugena's links with his
contemporaries, in turn raising doubt of any connection with Sedulius (as
suggested by MS Bern 363), suggesting that Laon 444 implies some influence on
Martinus Scottus, confirming from the Periphyseon itself and from Wulfad's
library list the collaboration of Wulfad at S. Médard of Soissons, where Heiric
of Auxerre is likely to have come under his influence." (B. p. 51)
Marler Jack C. Ammonius and Eriugena: on matter and predication. In
Erkenntnis und Wissenschaft. Probleme der Epistemologie in der Philosophie des
Mittelalters = Knowledge and science. Problems of epistemology in medieval
philosophy. Edited by Lutz-Bachmann Matthias, Fidora Alexander, and Antolic
Pia. Berlin: Akademie Verlag 2004. pp.
Mathon Gérard, "Le commentaire du Pseudo-Érigène sur la Consolatio
philosophiae de Boèce," Recherches de Théologie Ancienne et Médiévale
22: 213-257 (1955).
"De l'étude des sources de ce commentaire édité par M. Silk il ressort que la
plus grande partie du texte des gloses est reprise littéralement au commentaire
de Remi d'Auxerre ; quelques passages méritent cependant de retenir
l'attention."
Mathon Gérard. Jean Scot Érigène, Chalcidius et le problème de l'âme
universelle. In L'homme et son destin d'après les penseurs du moyen âge.
Actes du premier Congrès international de philosophie médiévale,
Louvain-Bruxelles, 28 août-4 septembre 1958. Louvain: Nauwelaerts 1960. pp.
361-375
Mathon Gérard. L'anthropologie chrétienne en Occident de saint Augustin à
Jean Scot Érigène. Recherches sur le sort des thèses de l'anthropologie
augustinienne durant le haut moyen âge. Lille: Université Catholique de
Lille. Faculté de théologie 1964.
Mathon Gérard. Les formes et la signification des arts libéraux au milieu du
IX siècle. L'enseignement palatin de Jean Scot Erigène. In Arts libéraux et
philosophie au Moyen Age. Paris: Vrin 1969. pp. 47-64
Actes du Quatrième Congrés International de philosophie Médiévale. Université de
montréal, Montréal, Canada 27 août - 2 septembre 1967.
Mathon Gérard. Les formes et la signification de la pédagogie des arts
libéraux au milieu du IXe siècle dans l'enseignement palatin de Jean Scot
Erigène. In Arts liberaux et philosophie au Moyen Age. Actes du IVe Congrès
International de Philosophie Médiévale, Montréal, 27/8 - 2/9 1967. Paris:
Vrin 1969. pp. 47-64
McEvoy James. Thomas Gallus, Abbas Vercellensis, and the commentary on the
De Mystica Theologia ascribed to Iohannes Scottus Eriugena, with a
concluding note on the second Latin reception of the Pseudo-Dionysius
(1230-1250). In Traditions of platonism. Essays in honour of John Dillon.
Edited by Cleary John J. Aldershot: Ashgate 1999. pp. 389-406
Meyendorff John. Remarks on Eastern Patristic thought in John Scottus
Eriugena. In Eriugena East and West. Edited by McGinn Bernard and Otten
Willemien. Notre Dame: University of Notre Dame Press 1994. pp. 51-68
Moran Dermot, ""Natura quadriformata" and the beginnings of "Physiologia" in
the philosophy of Johannes Scottus Eriugena," Bulletin de Philosophie
Médiévale 21: 41-46 (1979).
Moran Dermot. The philosophy of John Scottus Eriugena. A study of
idealism in the Middle Ages. Cambridge: Cambridge University Press 1989.
Moran Dermot, "Pantheism in Eriugena and Nicholas of Cusa," American
Catholic Philosophical Quarterly 64: 131-152 (1990).
Moran Dermot. Time, space and matter in John Scottus Eriugena. An
examination of Eriugena's account of the physical world. In At the heart of
the real. Philosophical essays in honour of the Most Reverend Desmond Connell,
Archbishop of Dublin. Edited by O'Rourke Fran. Dublin: Irish Academic Press
1992. pp. 67-96
Moran Dermot. Eriugena's theory of language in the Periphyseon:
explorations in the Neoplatonic tradition. In Ireland and Europe in the early
Middle Ages. IV. Learning and literature. Edited by Richter Michael and Ní
Chatháin Proinseas. Stuttgart: Klett-Cotta 1996. pp. 238-258
Moran Dermot, "Idealism in medieval philosophy: the case of Johannes Scottus
Eriugena," Medieval Philosophy and Theology 8: 53-82 (1999).
"In this article I wish to re-examine the vexed issue of the possibility of
idealism in ancient and medieval philosophy with particular reference to the
case of Johannes Scottus Eriugena (c. 800-c. 877), the Irish Neoplatonic
Christian philosopher. Both Bernard Williams and Myles Burnyeat have argued that
idealism never emerged (and for Burnyeat, could not have emerged) as a genuine
philosophical position in antiquity, a claim that has had wide currency in
recent years, and now constitutes something of an orthodoxy. (1) Richard Sorabji
(instancing Gregory of Nyssa) and Werner Beierwaltes (citing Proclus and
Eriugena), and Eyjólfur Kjalar Emilsson (discussing Plotinus), on the other
hand, have all argued that idealism is to be found in the Neoplatonic tradition,
a tradition neglected by Burnyeat. (2) Similarly, in a 1989 study, I argued not
only that idealism was a genuine possibility in late classical and in medieval
philosophy, but that that the ninth-century Carolingian philosopher Johannes
Eriugena presents a striking example of an extremely radical, almost
fantastical, idealism. (3) Of course, the whole discussion depends entirely on
what is meant by 'idealism'. Burnyeat uses Berkeley's immaterialism as his
standard for idealism, and it is this decision, coupled with his failure to
acknowledge the legacy of German idealism, which prevents him from seeing the
classical and medieval roots of idealism more broadly understood."
(1) Myles Burnyeat, "Idealism and Greek Philosophy: What Descartes Saw and
Berkeley Missed," Philosophical Review 91 (1982): 3-40, reprinted in Godfrey
Vesey, ed., Idealism -- Past and Present (Cambridge: Cambridge University Press,
1982), pp. 19-50.
(2) Richard Sorabji, "Gregory of Nyssa: The Origins of Idealism," in Time,
Creation and Continuum. Theories in Antiquity and the Early Middle Ages (London:
Duckworth, 1983), pp. 287-96; Werner Beierwaltes, Denken des Einen. Studien zur
neuplatonischen Philosophie and ihrer Wirkungsgeschichte (Frankfurt:
Klostermann, 1985). See also Beierwaltes, "Die Wiederentdeckung des Eriugena im
Deutschen Idealismus," in Platonismus und Idealismus (Frankfurt: Klostermann,
1972), pp. 188-201, and his "Zur Wirkungsgeschichte Eriugenas im Deutschen
Idealismus und danach. Eine kurze, unsystematische Nachlese," in Eriugena.
Grundzüge seines Denkens (Frankfurt: Klostermann, 1994), pp. 313-330. Eyjólfur
Kjalar Emilsson, "Cognition and its Object," in Lloyd P. Gerson, ed., The
Cambridge Companion to Plotinus (Cambridge: Cambridge U.P., 1996), pp. 217-49,
esp. pp. 245-49. But see, Lloyd P. Gerson, Plotinus (London: Routledge, 1994),
p. 227, n. 3, who maintains that Plotinus is not an idealist.
(3) Dermot Moran, The Philosophy of John Scottus Eriugena. A Study of Idealism
in the Middle Ages (Cambridge: Cambridge University Press, 1989).
Moran Dermot. Time and eternity in the Periphyseon. In History and
eschatology in John Scottus Eriugena and his time. Edited by McEvoy James
and Dunne Michael. Leuven: Leuven University Press 2002. pp. 487-507
Moran Dermot. An original Christian Platonism: Eriugena's response to the
Tradition. In Bilan et perspectives des études médiévales (1993-1998).
Euroconférence Barcelone, 8-12 juin 1999. Actes du IIe Congrès européen d'études
médiévales. Edited by Hamesse Jacqueline. Turnhout: Brepols 2004. pp.
467-487
Moran Dermot. Spiritualis Incrassatio: Eriugena's intellectualist
immaterialism: is it an Idealism? In Eriugena, Berkeley and the Idealist
tradition. Edited by Gersh Stephen and Moran Dermot. Notre Dame: Indiana
University Press 2006. pp. 123-150
O'Meara Dominic. L'investigation et les investigateurs dan la De
divisione naturae. In Jean Scot Érigène et l'histoire de la philosophie.
Edited by Roques René. Paris: Éditions du Centre national de la recherche
scientifique 1977. pp. 225-234
Reprinted in: D. O'Meara - The structure of Being and the search for the
Good. Essays on ancient and early medieval Platonism - Aldershot, Ashgate,
1998.
O'Meara Dominic, "The concept of Natura in John Scottus Eriugena (De
diuisione naturae Book I)," Vivarium 19: 126-145 (1981).
Reprinted in: D. O'Meara - The structure of Being and the search for the
Good. Essays on ancient and early medieval Platonism - Aldershot, Ashgate,
1998.
"In this article I shall attempt (I) to isolate as far as possible what Eriugena
means by his concept of natura, by reviewing both the sources he was
inspired by and his use of these sources in the elaboration of this concept. I
shall then seek (II) to determine the bearing of this concept on the general
inquiry conducted in the De divisione naturae by examining its
relationship to conceptions presented immediately after it, i.e. the well-known
fourfold division of nature and the fivefold classification of modes of being
and non-being. Finally (III), the philosophical implications of Eriugena's
conception of a study of natura (physiologia) will be discussed briefly
insofar as this study is suggestive of an unusual metaphysical project."
O'Meara Dominic. The metaphysical use of mathematical concepts in Eriugena.
In Begriff und Metapher. Sprachform des Denkens bei Eriugena. Edited by
Beierwaltes Werner. Heidelberg: Carl Winter 1990. pp. 142-148
Reprinted in: D. O'Meara - The structure of Being and the search for the
Good. Essays on ancient and early medieval Platonism - Aldershot, Ashgate,
1998.
O'Meara John Joseph. The problem of speaking about God in John Scottus
Eriugena. In Carolingian essays. Andrew W. Mellon Lectures in early Christian
studies. Edited by Blumenthal Ute-Renate. Washington: Catholic University of
America Press 1983. pp. 151-167
O'Meara John Joseph. Translating Eriugena. In Jean Scot écrivain.
Edited by Allard Guy-H. Paris: Vrin 1986. pp. 115-128
O'Meara John Joseph. Eriugena's immediate influence. In Eriugena
redivivus. Zur Wirkungeschichte seines Denkens im Mittelalter und im Übergang
zur Neuzeit. Edited by Beierwaltes Werner. Heidelberg: Carl Winter 1987. pp.
13-25
O'Meara John Joseph. Eriugena. Oxford: Clarendon Press 1988.
O'Meara John Joseph. Contrasting approaches to Neoplatonic immaterialism:
Augustine and Eriugena. In From Athens to Chartres. Neoplatonism and Medieval
Thought. Studies in honour of Edouard Jeauneau. Edited by Westra Haijo Jan.
Leiden: Brill 1992. pp. 175-180
Otten Willemien, "The interplay of nature and man in the Periphyseon,"
Vivarium 28: 1-16 (1990).
Otten Willemien. The universe of nature and the universe of man: difference
and identity. In Begriff und Metapher. Sprachform des denkens bei Eriugena.
Edited by Beierwaltes Werner. Heidelberg: Carl Winter 1990. pp. 202-212
Otten Willemien. The anthropology of Johannes Scottus Eriugena.
Leiden: Brill 1991.
Otten Willemien, "In the shadow of the Divine: Negative Theology and
Negative Anthropology in Augustine, Pseudo-Dionysius And Eriugena," Heytrop
Journal 40 (1999).
"To analyze the tradition of negative theology, the article goes back to its
prime architect, Pseudo-Dionysius. By comparing him to an author who preceded
him, viz. Augustine, and one who followed him, viz. Eriugena, the article aims
at giving a 'thicker' description of his position by framing it historically. In
doing so it draws two conclusions. It first shows that the connection between
negative theology and negative anthropology is indeed Dionysian; as such it is
rightfully pointed to in postmodern thought. In contradistinction to postmodern
applications, however, Dionysius' interest in negativity is shown to reflect
before all a desire to wrestle with the overpowering presence of the divine
instead of concluding to its absence."
Otten Willemien. Realized eschatology of philosophical idealism: the case of
Eriugena's Periphyseon. In Ende Und Vollendung. Eschatologische
Perspektiven Im Mittelalter. Edited by Aertsen Jan A. and Pickavé Martin.
Berlin: Walter de Gruyter 2002. pp. 373-387
Paparella Francesco. Le teorie neoplatoniche del simbolo. Il caso di
Giovanni Eriugena. Milano: Vita e Pensiero 2009.
Piemonte Gustavo. L'expression "quae sunt et quae non sunt": Jean
Scot et Marius Victorinus. In Jean Scot écrivain. Edited by Allard Guy-H.
Paris: Vrin 1986. pp. 81-113
Rand Edward Kennard, "The supposed autographa of John the Scot,"
University of California Publications in Classical Philology 5: 135-141
(1920).
Roques René. Libres sentiers vers l'érigénisme. Roma : Edizioni
dell'Ateneo 1975.
Rorem Paul, "The early Latin Dyonisius: Eriugena and Hugh of St. Victor,"
Modern Theology 24: 601-614 (2008).
"This essay sketches how Eriugena and Hugh of St. Victor interpreted the
Areopagite, emphasizing key passages for each. Eriugena's translation of the
Corpus Dyonisianum and his Expositiones on The Celestial Hierarchy
exerted a tremendous influence on subsequent Latin readers, including Hugh, and
even survived the condemnation of his masterwork, the Periphyseon. The
Victorine, whose own Augustinian inclinations were largely untouched by his
encounter with the Areopagite, nevertheless exerted a distinctive influence by
(falsely) attributing to Dionysius the view that in our pursuit of God, "love
surpasses knowledge." Together, despite their stark differences, they bequeathed
a lively Dionysian tradition to the high medieval authors, scholastics and
mystics alike."
Russell Robert. Some Augustinian influences in Eriugena's De diuisione
naturae. In The mind of Eriugena. Edited by O'Meara John Joseph and
Bieler Ludwig. Dublin: Irish University Press 1973. pp. 31-40
Schrimpf Gangolf. Das Werk des Johannes Scottus Eriugena im Rahmen des
Wissenschaftsverständnisses seiner Zeit. Eine Hinführung zu Periphyseon.
Münster: Aschendorff 1982.
Schrimpf Gangolf. Die systematische Bedeutung der beiden logischen
Einteilungen (divisiones) zu Beginn von Periphyseon. In
Giovanni Scoto nel suo tempo. L'organizzazione del sapere in età carolingia.
Spoleto: Centro Italiano di Studi dull'Alto Medieoevo 1989. pp. 113-151
Schrimpf Gangolf. Der Begriff des Elements in Periphyseon III. In
Begriff und Metapher. Sprachform des Denkens bei Eriugena. Edited by
Beierwaltes Werner. Heidelberg: Carl Winter 1990. pp. 65-79
Schrimpf Gangolf. Eine wissenschaftstheoretische Anwendung der "dialectica"
bei Johannes Scottus Eriugena. In Dialektik und Rhetorik im früheren und
hohen Mittelalter. Rezeption, Überlieferung und gesellschaftliche Wirkung
antiker Gelehrsamkeit vornehmlich im 9. und 12. Jahrhundert. Edited by Fried
Johannes. München: R. Oldenbourg 2007. pp. 51-72
Sheldon-Williams Inglis Patrick, "The title of Eriugena's Periphyseon,"
Studia Patristica 3: 297-302 (1961).
Sheldon-Williams Inglis Patrick. The Greek Christian Platonist tradition
from the Cappadocians to Maximus and Eriugena. In The Cambridge history of
later Greek and early Medieval philosophy. Edited by Armstrong Arthur
Hilary. Cambridge: Cambridge University Press 1967. pp. 425-536
Sheldon-Williams Inglis Patrick. Eriugena's Greek sources. In The mind of
Eriugena. Edited by O'Meara John Joseph and Bieler Ludwig. Dublin: Irish
University Press 1973. pp. 1-15
Silvestre Hubert, "Le commentaire inédit de Jean Scot Érigène au mètre IX du
livre III du De consolatione philosophiae de Boèce," Revue d'Histoire
Ecclésiastique 47: 44-122 (1952).
Silvestre Hubert, "Le commentaire sur Prudence du Paris. Lat. 13953
et du Pal. Lat. 235 est à attribuer à Scot Érigène," Scriptorium
10: 90-92 (1956).
Smith Lesley. Yet more on the autograph of John the Scot: MS Bamberg Ph. 2/2
and its place in Periphyseon tradition. In From Athens to Chartres.
Neoplatonism and Medieval Thought. Studies in honour of Edouard Jeauneau.
Edited by Westra Haijo Jan. Leiden: Brill 1992. pp. 47-70
Stock Brian, "Observations on the use of Augustine by Johannes Scottus
Eriugena," Harvard Theological Review 60: 213-220 (1967).
"The ninth-century metaphysician, John the Scot, who came very probably from
Ireland to write both polemics and philosophy at the court of Charles the Bald,
is known to have read a number of Augustine's writings, and to have cited them
in his major work, De Divisione Naturae or Periphyseon,(1) at
times without showing much regard for the context of his quotations. He composed
Periphyseon around 86o A.D., (2) in a period which was noted for the
dissemination of traditional theological ideas to a large, poorly educated
public, rather than for its innovations.(3) The influence of Greek ideas on
John's mind, unusual in his day, but not quite so unusual as we used to believe,
(4) gradually gave rise to the position, now commonly held by historians, that
his thought was more or less dominated by Greek ideas to the exclusion of the
Latins. This position has had to be modified, however, in the light of closer
examination of his use of figures like the
Pseudo-Dionysius."
(1) A list of citations from Augustine in Periphyseon and other works is
compiled by Dom M. Cappuyns, Jean Scot Erigène: sa vie, son oeuvre, sa pensée
(Brussels, 1964 [reprint]), 388f.
(2) I. P. Sheldon-Williams, A Bibliography of Johannes Scottus Eriugena,
Journal of Ecclesiastical History X' (1959), 198f.
(3) B. Smalley, The Study of the Bible in the Middle Ages (Oxford, 1952),
371.
(4) On the use of Greek in the theological literature of the period, see A.
Siegemund, Die Überlieferung der griechischen christlichen Literatur in der
lateinischen Kirche bis zum XII. Jahrhundert (Munich, 1949), and the
occasional remarks of B. Bischoff in Wendepunkte in der Geschichte der
lateinischen Exegese in] Frühmittelalter, Sacris Erudiri VI (1954),
189-281; on Eriugena's study of Greek, Cappuyns, op. cit., 128-46.
Stock Brian, "The philosophical anthropology of Johannes Scottus Eriugena,"
Studi Medievali 8: 1-57 (1967).
Stock Brian. "Intelligo me esse": Eriugena's "Cogito". In Jean Scot
Erigène et l'histoire de la philosophie. Edited by Roques René. Paris:
Éditions du Centre national de la recherche scientifique 1977. pp. 327-336
Stock Brian. In search of Eriugena's Augustine. In Eriugena. Studien zu
seinen Quellen. Edited by Beierwaltes Werner. Heidelberg: Carl Winter 1980.
pp. 85-104
Théry Gabriel, "Scot Erigène traducteur de Denys," Archives d'Histoire
Doctrinale et Littéraire du Moyen-Age: 185-278 (1931).
"Pour sa traduction des écrits du Pseudo-Denys, Scot Erigène dispose déjà de la
version d'Hilduin. D'ailleurs il y a tout lieu de croire que, dès 851, il compte
parmi les hellénistes de son temps. Importance du vocabulaire de la version de
Scot Erigène pour la connaissance du langage philosophique et théologique qui se
crée en Occident au IX siècle. Les idées nouvelles introduites par Denys vont
déterminer une langue nouvelle."
Traube Ludwig. Autographa des Iohannes Scottus. Aus dem Nachlass hrsg.
von Edward Kennard Rand. Mit 12 Tafeln. Vorgelegt am 13. Januar, 1912.
München: Verlag der Königlich Bayerischen Akademie der Wissenschaften 1912.
Extracted from Palaeographische Forschungen, V.
von Perger Mischa. Eriugenas Adaption der aristotelischen Kategorienlehre.
In Logik und Theologie. Das Organon im Arabischen und im Lateinischen
Mittelalter. Edited by Perler Dominik and Rudolph Ulrich. Leiden: Brill
2005. pp. 239-304
Weiner Sebastian Florian. Eriugenas Negative Ontologie. Amsterdam: B.
R. Grüner 2007.
"Recently, there has been an upsurge of interest in the work Periphyseon
of the early medieval philosopher John Scot Eriugena. Previous research has
classified the book either as a piece of Neoplatonic philosophy or as part of
the Latin dialectic tradition, which has led to one-sided interpretations. The
present publication focuses instead on the philosophical claims defended in the
Periphyseon itself, examines its originality and discusses the soundness of its
argumentation. As a result, a hitherto unnoticed basic thought of the work has
been uncovered, namely the concept of a negative ontology, according to which
all substance is completely incomprehensible. This notion constitutes the
greatest innovation of Eriugena's thought. In keeping with his negative
ontology, Eriugena downgrades the fourfold division of nature that he had
presented at the beginning of his work. A critical survey of the current
readings of Eriugena as a Neoplatonist and idealist completes this book."
Weiner Sebastian Florian, "Eriugena's innovation," Vivarium 46: 1-23
(2008).
"John Scot Eriugena's work Periphyseon is commonly regarded as having
introduced Neoplatonism into early medieval thinking. Eriugena's theory of the
reunification of the Creator and his creation is then viewed as being based on
the Neoplatonic scheme of procession and reversion. However, this interpretation
falls short of Eriugena's intentions. Above all, he denies any ontological
difference between Creator and creation without taking recourse to the
Neoplatonic considerations of procession and reversion. Surprisingly, according
to Eriugena's explanation, God is not only the Creator but he is also created.
He is created insofar as he alone, possessing all being, is the essence of all
created things. Moreover, the fourfold division of nature, presented at the
beginning of the work, is not Eriugena's own innovation, but a common
Carolingian concept. It is rather his aim to show that from an ontological point
of view this division has to be resolved."
Wohlmann Avital, "L'homme et le sensible dans la pensée de Jean Scot
Erigène," Revue Thomiste 83: 243-273 (1983).
Wohlmann Avital, "L'ontologie du sensible dans la philosophie de Scot
Erigène," Revue Thomiste 83: 558-582 (1983).
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