One of the controversial claims Scotus makes in I Ord. d.36 is that the main difference between the human intellect and the divine is that the divine intellect produces created things in intelligible being. He was not followed in this by his disciples, who argue against him outright on this point (See Francis of Meyronnes, Peter Thomae, even William of Alnwick). Francis just says "non capio" and moves on, Peter tries to restrict the intelligible being of creatures to the divine essence, and I'm not sure what Alnwick does. A post for another time. Here is an equally controversial bit from d.35, also about the status of the divine ideas in the divine mind.
Ordinatio I d.35 q. un
n.32:
"Hoc potest poni sic: Deus in primo instanti intelligit essentiam suam sub ratione mere absoluta; in secundo instanti producit lapidem in esse intelligibili et intelligit lapidem, ita quod ibi est relatio in lapide intellecto ad intellectionem divinam, sud nulla adhuc in intellectione divina ad lapidem, sed intellectio divina terminat relationem lapidis ut intellecti ad ipsam; in tertio instanti, forte, intellectus divinus potest comparare suam intellectionem ad quodcumque intelligibile ad quod nos possumus comparare, et tunc comparando se ad lapidem intellectum, potest causare in se relationem rationis; et in quarto instanti potest quasi reflecti super istam relationem cuasatam in tertio instanti, et tunc illa relatio rationis erit cognita. Sic ergo non est relatio rationis necessaria ad intelligendum lapidem-tamquam prior lapide-ut obiectum, immo ipsa ut causata est posterior (in tertio instanti), et adhuc posterior erit ipsa ut cognita, quia in quarto instanti"
This can be posited thus: God in the first instant understands his essence under a merely absolute conception; in the second instant he produces the stone in intelligible being and understands the stone, to that there is a relation in the understood stone to the divine intellection, but still none in the divine intellection to the stone. But the divine intellection terminates the relation of the stone as understood to itself. In the third instant, the divine intellect can compare its own intellection to any other intelligible to which we can compare, and then by comparing itself to the understood stone can cause in itself a relation of reason. And in the fourth instant it can quasi reflect over that relation caused in the third instant, and then that relation of reason will be known. So therefore there is not a necessary relation of reason for understanding the stone-just as prior to the stone-as object, indeed it as caused is posterior (in the third instant), and it will still be posterior as known, because in the fourth instant.
n.49:
"Et ita, intelligo quod in primo instanti est a sub ratione absoluti; in secundo est b sub ratione absoluiti, habens esse per a; in tertio b refertur ad a sub ratione absoluti, si est relatio non mutua, - vel a et b referuntur relationibus mutuis. Hic ergo, in primo instanti intellectus est in actu per essentiam ut mere absolutam, tamquam in actu primo, sufficiente ad producendum quodlibet in esse intelligibili; in secundo instanti producit lapiedem in esse intellecto, ita quod terminus ille est et habet respectum ad intellectionem divinam: nullus autem est respectus e converso in intellectu divino, quia respectus non est mutuus.
