On the Eriugenian Formula ‘Deus est omnia’ and its Neoplatonic Sources
The affirmation: “God is all things”, which is found in almost all the works of Eriugena, and comes back with particular insistence in the Periphyseon, has been one of the main causes of the polemics that Eriugenian philosophy has aroused over the centuries. In order to clarify the meaning, and to d...
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| Formato: | Artículo publishedVersion |
| Lenguaje: | Español |
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Facultad de Filosofía y Letras, Universidad de Buenos Aires
1992
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| Acceso en línea: | https://revistascientificas.filo.uba.ar/index.php/petm/article/view/8760 https://repositoriouba.sisbi.uba.ar/gsdl/cgi-bin/library.cgi?a=d&c=patris&d=8760_oai |
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I28-R145-8760_oai |
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dspace |
| institution |
Universidad de Buenos Aires |
| institution_str |
I-28 |
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R-145 |
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Repositorio Digital de la Universidad de Buenos Aires (UBA) |
| language |
Español |
| orig_language_str_mv |
spa |
| topic |
Neoplatonismo Panteísmo Recepción Fuentes Lo Uno Neoplatonism Pantheism Reception Sources The One |
| spellingShingle |
Neoplatonismo Panteísmo Recepción Fuentes Lo Uno Neoplatonism Pantheism Reception Sources The One Piemonte, Gustavo On the Eriugenian Formula ‘Deus est omnia’ and its Neoplatonic Sources |
| topic_facet |
Neoplatonismo Panteísmo Recepción Fuentes Lo Uno Neoplatonism Pantheism Reception Sources The One |
| description |
The affirmation: “God is all things”, which is found in almost all the works of Eriugena, and comes back with particular insistence in the Periphyseon, has been one of the main causes of the polemics that Eriugenian philosophy has aroused over the centuries. In order to clarify the meaning, and to discover the sources of this controversial passage, Periph. III, 650 B-D is examined in detail, highlighting the correspondence of three fundamental concepts of this passage, ‘omnia’, ‘unum’ and ‘omnium principium’, with those of Plotinus’ famous passage, Enn. V, 2, 1, on the One-Everything. These similarities, however, do not imply a direct dependence of Eriugena on Plotinus, and several differences between the texts compared suggest the existence of an intermediate source. However, the indicated sentence from the Enneads was quoted (under a vague reference) and commented on by a well-known author of Eriugena, Marius Victorinus, in Adv. Ar, IV, 22, and some peculiarities of Victorinus’ version and interpretation are found in the Periph: it is probably, then, that through this Christian Neoplatonist the Irish came into contact with the Plotinian formula. We then review other Victorinus texts on the subject, including one that may have influenced the Eriugenian translation of Pseudo-Denys’ aphorism on the Divinity, 'esse omnium'. In the last part of the article, after confirming that it was the whole reading –not explicitly mentioned by Eriugena– of Victorinus’ works that inspired the Carolingian thinker to the paradoxical positions and expressions that set him apart in this field –as in several others–, an attempt is made to draw up a (personal and provisional) assessment of the question of Eriugena “pantheism”, distinguishing between his presumed intentions and the substance of his thought, and the dialectical formulas and argumentation through which his central metaphysical intuitions seek to express and rationally support themselves. |
| format |
Artículo publishedVersion |
| author |
Piemonte, Gustavo |
| author_facet |
Piemonte, Gustavo |
| author_sort |
Piemonte, Gustavo |
| title |
On the Eriugenian Formula ‘Deus est omnia’ and its Neoplatonic Sources |
| title_short |
On the Eriugenian Formula ‘Deus est omnia’ and its Neoplatonic Sources |
| title_full |
On the Eriugenian Formula ‘Deus est omnia’ and its Neoplatonic Sources |
| title_fullStr |
On the Eriugenian Formula ‘Deus est omnia’ and its Neoplatonic Sources |
| title_full_unstemmed |
On the Eriugenian Formula ‘Deus est omnia’ and its Neoplatonic Sources |
| title_sort |
on the eriugenian formula ‘deus est omnia’ and its neoplatonic sources |
| publisher |
Facultad de Filosofía y Letras, Universidad de Buenos Aires |
| publishDate |
1992 |
| url |
https://revistascientificas.filo.uba.ar/index.php/petm/article/view/8760 https://repositoriouba.sisbi.uba.ar/gsdl/cgi-bin/library.cgi?a=d&c=patris&d=8760_oai |
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AT piemontegustavo ontheeriugenianformuladeusestomniaanditsneoplatonicsources AT piemontegustavo acercadelaformulaeriugenianadeusestomniaysusfuentesneoplatonicas |
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1851375466286415872 |
| spelling |
I28-R145-8760_oai2025-11-17 Piemonte, Gustavo 1992-07-01 The affirmation: “God is all things”, which is found in almost all the works of Eriugena, and comes back with particular insistence in the Periphyseon, has been one of the main causes of the polemics that Eriugenian philosophy has aroused over the centuries. In order to clarify the meaning, and to discover the sources of this controversial passage, Periph. III, 650 B-D is examined in detail, highlighting the correspondence of three fundamental concepts of this passage, ‘omnia’, ‘unum’ and ‘omnium principium’, with those of Plotinus’ famous passage, Enn. V, 2, 1, on the One-Everything. These similarities, however, do not imply a direct dependence of Eriugena on Plotinus, and several differences between the texts compared suggest the existence of an intermediate source. However, the indicated sentence from the Enneads was quoted (under a vague reference) and commented on by a well-known author of Eriugena, Marius Victorinus, in Adv. Ar, IV, 22, and some peculiarities of Victorinus’ version and interpretation are found in the Periph: it is probably, then, that through this Christian Neoplatonist the Irish came into contact with the Plotinian formula. We then review other Victorinus texts on the subject, including one that may have influenced the Eriugenian translation of Pseudo-Denys’ aphorism on the Divinity, 'esse omnium'. In the last part of the article, after confirming that it was the whole reading –not explicitly mentioned by Eriugena– of Victorinus’ works that inspired the Carolingian thinker to the paradoxical positions and expressions that set him apart in this field –as in several others–, an attempt is made to draw up a (personal and provisional) assessment of the question of Eriugena “pantheism”, distinguishing between his presumed intentions and the substance of his thought, and the dialectical formulas and argumentation through which his central metaphysical intuitions seek to express and rationally support themselves. La afirmación “Dios es todas las cosas”, que se encuentra en casi todas las obras de Eriugena, y que vuelve con particular insistencia en el Periphyseon, ha sido una de las principales causas de las polémicas que la filosofía eriugeniana ha suscitado a lo largo de los siglos. Para aclarar el significado, y descubrir las fuentes de este controvertido pasaje, se examina el pasaje del Peryphiseon III, 650 B-D en detalle, destacando la correspondencia de tres conceptos fundamentales de este pasaje, “omnia”, “unum” y “omnium principium”, con los del famoso pasaje de Plotino, Enn. V, 2, 1, sobre el Uno-Todo. Estas similitudes, sin embargo, no implican una dependencia directa de Eriugena con respecto a Plotino, y varias diferencias entre los textos comparados sugieren la existencia de una fuente intermedia. Sin embargo, la frase indicada de las Enéadas fue citada (bajo una referencia vaga) y comentada por un conocido autor de Eriugena, Mario Victorino, en el Adv. Ar, IV, 22, y se encuentran en el Periphyseon algunas peculiaridades de la versión e interpretación de Victorino: es probable, pues, que a través de este neoplatonista cristiano el irlandés entrara en contacto con la fórmula plotiniana. Luego revisamos otros textos de Victorino sobre el tema, incluyendo uno que puede haber influido en la traducción eriugeniana del aforismo de Pseudo-Dionisio sobre la Divinidad, “esse omnium”. En la última parte del artículo, después de confirmar que fue toda la lectura –no explícitamente mencionada por Eriugena– de las obras de Victorino la que inspiró al pensador carolingio a las paradójicas posiciones y expresiones que lo diferencian en este campo –como en varios otros–, se intenta hacer una valoración (personal y provisional) de la cuestión del “panteísmo” de Eriugena, distinguiendo entre sus presuntas intenciones y la sustancia de su pensamiento, y las fórmulas dialécticas y la argumentación mediante las cuales sus intuiciones metafísicas centrales buscan expresarse y apoyarse racionalmente. application/pdf https://revistascientificas.filo.uba.ar/index.php/petm/article/view/8760 spa Facultad de Filosofía y Letras, Universidad de Buenos Aires https://revistascientificas.filo.uba.ar/index.php/petm/article/view/8760/7562 Patristica et Mediævalia; Vol. 13 (1992); 23-60 2683-9636 Neoplatonismo Panteísmo Recepción Fuentes Lo Uno Neoplatonism Pantheism Reception Sources The One On the Eriugenian Formula ‘Deus est omnia’ and its Neoplatonic Sources Acerca de la fórmula eriugeniana ‘Deus est omnia’ y sus fuentes neoplatónicas info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion https://repositoriouba.sisbi.uba.ar/gsdl/cgi-bin/library.cgi?a=d&c=patris&d=8760_oai |