The author suggests a tripartite division of historical approaches: (1) life conceived in relation to time, as what becomes, changes, and passes; (2) life as form, in what causes and organizes life, including the divine Life itself; and (3) life as pantheistic spirit in its immanent, omnipresent guises. [...] the author canvasses twentieth-century horror stories for example, ?.? Continuity, for the author, yields pantheism, "in effect equating the divine with the earthy," traces of which are already in the "dispersional nature" of life in Eriugena's Periphyseon, in Scotus's penchant for univocal divine predication, and in Nicholas of Cusa's On Learned Ignorance.
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