Abstract.
The authors offer to include the thought of Johannes Scottus Eriugena’s (c. 810 – c. 877) in the broad context of the traditional metaphysical consideration and understand it as the unity of reflexive panentheism (God is in everything, but not everything is God) and Christian theism. The Irish monk’s ideas of were based on Neoplatonism, which prevailed in Byzantine meditative theology, subject to the tasks of the medieval paradigm of knowledge. In this regard, the «division of nature» of Eriugena’s appears to be ontotheology, on the basis of which he drew out the original religious and philosophical teaching. Essential features of scholasticism, finally established in the XII–XIII centuries, were inherent in his speculations. At the same time, there are speculative moments in it, anticipating and linking Eriugena with German classical philosophy, with Fichte’s idealism, in particular. Critical Fichte’s real idealism is a kind of transcendental ontotheology, based on the egological structures and problems of synthetic a priori judgments. Comparative, concrete historical, typological and textual analytic methods of research were applied to provide a scientific evaluation of the Eriugena’s and Fichte’s philosophical thought. It was found that ontotheology and Eriugena’s panentheism, as its constructive principle, and his teaching on the division of Nature, or God, are comparable with the concepts of Fichte’s egology and German idealism in whole, which preached salvation exclusively in consciousness and through consciousness.
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Keywords:
nature, idealism, ontotheology, metaphysics, Fichte, Eriugena.
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