Eriugena delves into the Greek tradition to produce his masterpiece of metaphysics and theology, the Periphyseon. Sheldon-Williams and J. Beierwaltes ed. Since we began the medieval Christian part of the podcast, one historical question bothered me quite a lot: how big was the audience these author were able to reach, and the circulation of their works? I know a precise answer is probably lost to history, but I would really like to know even the broad estimates of the size of philosophical community of the time. Is it possible that the people able to engage with and understand Eurigena's finest points numbered less than twenty, or is it way too pesimistic a guess?
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Eriugena delves into the Greek tradition to produce his masterpiece of metaphysics and theology, the Periphyseon. Sheldon-Williams and J. Beierwaltes ed. Since we began the medieval Christian part of the podcast, one historical question bothered me quite a lot: how big was the audience these author were able to reach, and the circulation of their works?
I know a precise answer is probably lost to history, but I would really like to know even the broad estimates of the size of philosophical community of the time. Is it possible that the people able to engage with and understand Eurigena's finest points numbered less than twenty, or is it way too pesimistic a guess? The idea of being a smartest man in ones oikumene and being positively sure of this fact is both fascinating and terryfing at the same time.
Actually we can answer that question with a bit more precision than you might think because we can track the production of manuscripts down through the centuries - obviously that doesn't really give us a figure since we don't know how many readers each manuscript would have had, plus a lot of manuscripts would be lost.
In this particular case, the Periphyseon is absolutely massive, so not easy to copy, and there are I believe only a small handful of manuscripts which incidentally show revisions, probably at the behest of Eriugena himself. We know of several readers in the immediate generations following him - episode will actually touch on this. So, not a huge distribution. By contrast a work like, say, Isidore's Etymologies would have been in every good library in Europe and had thousands of readers in the 8th-9th centuries alone, I'm guessing.
But you need a real manuscript expert to give you better answers; maybe one will add a comment here if we're lucky! As a fellow professor of philosophy and literature, let me be one of the many to 'thank you' for the HPWOG. Great as his was, I do think that you're well on your way to wearing his shoes. Thales 4. Pythagoras 7. Parmenides Anaxagoras Hippocrates 2. Anaximander, Anaximenes 5. Heraclitus 8. Zeno and Melissus Empedocles Sophists 3.
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The Works of Eriugena: Editions and Translations
Johannes c. He is generally recognized to be both the most outstanding philosopher in terms of originality of the Carolingian era and of the whole period of Latin philosophy stretching from Boethius to Anselm. Eriugena is, also, though this parallel remains to be explored, more or less a contemporary of the Arab Neoplatonist Al-Kindi. He also produced a complete, if somewhat imperfect, Latin translation of the Corpus Dionysii , the works of the obscure, possibly Syrian, Christian Neoplatonist, Pseudo-Dionysius the Areopagite, a follower of Proclus. Eriugena had a unique gift for identifying the underlying intellectual framework, broadly Neoplatonic but also deeply Christian, assumed by the writers of the Christian East. Contrary to what some earlier commentators supposed, it is most unlikely that Eriugena had direct knowledge of the original texts of Plotinus, Porphyry, Proclus, or other pagan Neoplatonists, but he did have some direct knowledge of Plato a portion of Timaeus in the translation of Calcidius as well as familiarity with the pseudo-Augustinian Categoriae decem.
199. Much Ado About Nothing: Eriugena's Periphyseon
Theory and History of Ontology by Raul Corazzon e-mail: rc ontology. Ontology - Mirror Website. An updated and detailed examination of the manuscripts and editions can be found in the following essay in Italian : Ernesto Sergio Mainoldi. Iohannes Scottus Eriugena. Edited by Chiesa Paolo and Castaldi Lucia.
At the outset the role of man seems to be conditioned by nature's dynamic development through the Neoplatonic stages of procession and return. As man is located at the turning- point between procession and return, he is not only governed by nature's unfolding, but can also exercise control over it. Thus it is shown that man should be seen as much more independent than the cosmological structure of Eriugena's philosophy of nature seems to indicate. Make a donation.
John Scottus Eriugena
Videsne igitur quantum generalior est Bonitas quam Essentia? Videsne igitur Locum Tempusque ante omnia quae sunt intelligi? Videsne igitur senariam humanae naturae discretionem? Periphyseon, Liber III , ed.