BOETHIUS
CHRISTIAN NEOPLATONISM
Anicius Boethius was
born in Rome and studied in Athens. He
became chief of the Roman Senate and was later appointed a general magistrate
and consul under Theodoric, King of the
Goths. Accused of treason for his
support of the Romans he was executed after captivity, during which time he
wrote his famous On the Consolation of
Philosophy. He also translated into
Latin a number of works from Aristotle's Organon,
including the Categories and the Prior and Posterior Analytics, as well as the Isagoge (an introduction to
the Categories) by the Neoplatonic
philosopher Porphyry a pupil of Plotinus.
RELIGIOUS PHILOSOPHY/ METAPHYSICS
[1] Boethius employed philosophical
reasoning to the full to support ecclesiastical authority and to articulate
what he supposed to be revealed truth. Thus he accepted the
primacy of faith [a]. He distinguished between matter and form as the
components of substance. Form is the
causal principle by which (quo est)
a substance is what it is its being (esse),
while its matter is that which is (id
quod est) the totality of parts, which provides the basis for substantial
change [On the Consolation of
Philosophy and 'In what manner
substances'] [b]. God, however, is pure Form (without matter), in the sense that in Him alone esse is identical with that which is (exists) [c]. He is also a 'substance', but as applied to individual created beings,
whose esse 'flows from Him,' this term
belongs to a different category [see Consol. III, and On the
Trinity]. Furthermore, while we may
say that a man is great and good, when we predicate these qualities of God we must mean not that He is
great (or good) but that He is Greatness and Goodness. (In his De
hebdomadibus he raises the
question whether created beings are good in themselves by virtue of their own
being or substance or whether they derive their goodness through
'participation' in something else [d]). It is from a
recognition of the imperfection of
beings and of change in the world that we can argue to the necessary existence
of God as Being itself, the Perfect
Being and first cause [e]. But Boethius
has a negative conception
of evil as privation, or absence of good; it is thus not real [f]. He argues that God created the world from nothing: it overflows (defluit) from the Divine Goodness but God's substance and will remain distinct from this creation and
undiluted by it [g]. As for the problem of human free-will [Consol. V] and
God's providence, Boethius says that God does not really foresee anything because He is in eternity [Def. 118], and what God knows is
eternally present, so
human acts cannot be said to be necessitated by Him [h]. Boethius also deals with the nature of universals [Commentary on Porphyry's 'Isagoge', I]. He suggests tentatively that genera and species might both exist mentally as (universal) thoughts,
as a consequence of the mind's working on sense-experience of what 'subsists'
extra-mentally as common qualities in real individual things [i].
ETHICS
[2] Boethius did not set out any formal ethical system. He accepted that God exists as the summum bonum [a]. And in his
own life he exhibited a
Stoic resignation to God's will, arguing that man can be happy despite life's
adversities, and that virtue would eventually be rewarded [b].
CRITICAL SUMMARY
Although exhibiting some
Neoplatonic features in his thought, Boethius is significant as a transmitter
of Aristotle's logic and methods. His use of analytic or dialectic techniques
to elucidate and support the faith was
adopted by the Scholastics; and his provisional treatment of universals
initiated an intense debate in the twelfth century. Likewise his view of the individual as
composed of both matter and determining form was influential in the
thirteenth. The issue of free-will and
God's foreknowledge was also to prove controversial throughout the Middle Ages
(in connection with the dispute concerning the relationship of God's will to
his intellect). Boethius's account of
God's eternal knowledge of temporal events is also problematical.
CONNECTIONS
Boethius