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Updated: May 11, 2025
To be sure, even students of Scholastic literature had no direct access to Gabirol's treatise as it was never printed and no one knew whether there were still any manuscripts of it extant or not. The only sources of information concerning Avicebron's philosophy were Aquinas's refutations, and Duns Scotus's defence, and other second-hand references in the writings of the Scholastics.
In the same year the libraries at Oxford were also "purged of a great part of Fathers and Schoolmen," and great heaps of books set on fire in the market-place were watched with delight by the younger members of the university, who named the conflagration "Scotus's funeral."
"Ego autem redeo ad sententiam Avicembronis," is a formula in Duns Scotus's discussion of the principle of matter. The translation of Gabirol's philosophy into an accessible language, which was not considered desirable by Jews, was actually accomplished by Christians.
What may Epimenides have dreamt? What but subtleties of the Scotists: quiddities, formalities, etc.! Epimenides himself was reborn in Scotus, or rather, Epimenides was Scotus's prototype. For did not he, too, write theological books, in which he tied such syllogistic knots as he would never have been able to loosen?
In Duns Scotus's view, "God does not choose a thing because it is good, but the thing chosen is good because God chooses it;" "it is good simply and solely because God has willed it precisely so; but he might just as readily have willed the opposite thereof. According to this view, God could forbid lying to-day and justify it to-morrow.
Might I not, after having spoken of Dun Scotus's works, say; "he is reported to have surpassed all his contemporaries in subtlety of logic:" yet still mean no other works than those before mentioned? Are not Philo's works full of, crowded with, Platonic and Pythagorean philosophy?
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