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Additional info for Handbook of the History of Logic. Volume 02: Mediaeval and Renaissance Logic
John Scottus Eriugena, 1939, 95:1-4; Von Perger, 2005, no. e. the Greek ousia) is not found in Martianus, but is the regular term in the Ten Categories. But Eriugena uses it to make a distinction not found in that work, nor indeed anywhere else in the tradition. Eriugena seems to be thinking, just as he does in the Periphyseon, that there is some universal being, distinct from the individual beings that receive accidents (such as Socrates and Fido), from which particular things gain their existence.
E. modus ponens) TD 1198D). Some, like the one in the example here, are much vaguer statements of what is generally the case. Some, like the maximal proposition of the one topic considered to be extrinsic, ‘from judgement’ — ‘What seems so to all or to many or to learned people should not be contradicted’ (TD 1190CD) — hardly even amount to useful argumentative rules of thumb. Boethian Logic and its Survival Boethius is by far the most important ﬁgure in the ancient tradition of Latin logic, but it is important to realize that the Boethian Tradition was not the only ancient Latin one.
Although these divisions are not altogether intuitively obvious, Eriugena explains them (469B-70D), calling upon various assumptions he expects his readers to share or at least accept: for instance, quantity is at rest because everything is trying to reach its perfect quantity and remain there in it. Von Perger [2005, 246] sees one of the points behind Eriugena’s multiplying of diﬀerent schemes — schemes that agree neither with each other nor with the divisions put forward, in their discussions of God and the Categories by Augustine and Boethius — as an attempt to show that no matter how the Categories are grouped, they give no knowledge of God.