MacIntyre also maintains that Scotus' approach had a further serious impact on reasoned enquiry in any Christian setting:
Paradoxically Scotus, whose philosophical enquiries were at every point controlled by his theological conclusions and whose primary interest was in protecting the autonomy of Augustinian theology from the inroads of either Averroist [i.e., Muslim] or Thomistic Aristotelianism, set the scene instead for the emergence of philosophy as an autonomous discipline or set of disciplines, with its own defining problematic. Much else of course had to happen later, both intellectually and in the curriculum. Nonetheless, viewed from a Thomistic perspective, it is at this point that philosophy is redefined as an autonomous academic discipline, whose boundaries are institutional boundaries, and ceases to be itself a tradition of enquiry. (TRVME, 155-156)
nevertheless led the way along the very same path upon which Duns Scotus had first set foot. William of Ockham's doctrine, too, can be regarded as a reaction, pushed further and further, to the Averroism” of the theses condemned in 1277. Above all, he too laid stress on the principle of absolute divine freedom, which was to be understood primarily as unlimited freedom, which was to be understood primarily as unlimited freedom in the exercise of power. (S, 147)
Let us consider the second feature of medieval scholasticism—its setting within the area of the Church. That, above all, seems clearly over and done with. And in fact it was a symbolic event when William of Ockham fled from the Minorite cloister to the German imperial court. For he was traversing the same path, but in a reverse direction, as was traversed at the beginning of the epoch by Cassiodorus when he abandoned his political office at the court of the Gothic king and retired to the cloister. From William of Ockham's time on, philosophy once more took up its residence in the larger “breathing space” of the “world.” Today we can scarcely imagine any other state of affairs. (S, 155)Nevertheless, the larger point is that Scotus and Ockham--like Bonaventure before them--were part of a continuum of thought that stretched back to Augustine. The continuum corresponds to the "vein of Augustinianism" that Pieper noted, and which, as we pointed out, "is, in fact, the Platonic spirit that Pieper (Scholasticism, 76) noted, stretching from Augustine to Anselm, through Alexander of Hales, Bonaventura, Albertus Magnus and Duns Scotus to Descartes and Leibniz. And Kant and his progeny as well, we should add."