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By Jean-François Lyotard, Geoffrey Bennington, Rachel Bowlby

“Extremely vital for everybody drawn to problems with (post)modern literature, artwork, and music.”—Hans Ulrich Gumbrecht, Stanford collage “In this choice of 17 essays, all written or offered among 1980 and 1989, Lyotard addresses a number of subject matters on the topic of the transition from modernity to postmodernity. . . . Addressing problems with relevance to paintings, song, literature, and philosophy, Lyotard’s assortment can be of curiosity to scholars, students, and practitioners in every one of those parts in addition to to a common readership drawn to aesthetic postmodernity and the avante-garde.”—Choice

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Eine für Eriugena wichtige griechische Quelle, Maximus Confessor, benennt dabei zwar auch die größtmögliche Gesamtheit aller Dinge mit 48 De fide trinitatis, PL 101, 28C: Ideo in rerum naturis haec duo tantum sunt, id est creator, et creaturae. 49 Zwar hat es aufgrund der ersten, darauffolgenden Einteilung in Schöpfernatur und Geschöpfnatur den Anschein, als benenne Maximus mit ›Natur‹ in der Tat alle Gegenstände, auch den Schöpfergott, so wie eben Alkuin und Eriugena, doch steht dieser Annahme die zuvor gemachte Einschränkung »der gewordenen Gegenstände« (tôn gegonontôn) entgegen.

Her das Fassbare wie auch das Unfassbare, und zwar insofern sie Gegenstände sind. Eine erste Einteilung der Gegenstände ist so eine in fassbare und nicht fassbare. In welchem Bezug steht dazu die anschließende explizite Einteilung der Gegenstände in die Seienden (ea quae sunt) und die Nichtseienden (ea quae non sunt), die hier im ersten Satz »erste und höchste« genannt wird? Lässt sich der Schluss ziehen, das Fassbare falle unter die Seienden und das Unfassbare unter die Nichtseienden? Aus diesem ersten Satz heraus ergibt sich diese Konsequenz nicht.

Diese lateinische Fassung stammt von Calcidius und ist ediert in: Plato Latinus IV, ed. H. Waszink, London und Leiden 1962, p. 20, 8. Zu Eriugenas Kenntnis dieser Übersetzung siehe: Rosamund McKitterick: Knowledge of Plato’s Timaeus in the ninth century; in: Haijo Jan Westra: From Athens to Chartres, Leiden 1992, p. 85–95; ebenso G. Madec: Jean Scot et ses auteurs, Paris 1988, p. 32, und Stephen Gersh: Middleplatonism in the latin tradition II, Notre Dame 1986; p. 791–793. 17 Auch Boethius schränkt später das rationale Vermögen mit solch einem quantum ein, Trinitas unus deus ac non tres dii (ed.

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