Results for 'Cusanus'

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  1.  35
    The Future of Cusanus Research and the Modern Legacy of Renaissance Philosophy and Theology.Jason Aleksander - 2008 - American Cusanus Society Newsletter 25 (1):45-48.
    With respect to the issue of the future of Cusanus research, the paper seeks to motivate questions about the degree to which dominant concerns of modern philosophy exhibit an often unacknowledged relationship to those of Renaissance philosophy and theology. Although the author has no wish to “modernize” Nicholas of Cusa, he contends that Cusanus research may be uniquely capable of providing insights into the question of the extent to which dominant habits of modern philosophy are significantly constituted by (...)
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  2. Cusanus: Definitio Als Selbstbestimmung.Erwin Sonderegger - 1999 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 4 (1):153–177.
    More often than not Cusanus is interpreted in a theological way, under strong theological presuppositions and within the range of religion. This may be quite understandable since he was a cardinal and had important functions in the Papal States. But what are the philosophical implications if some of his texts are neither meant to assert a belief nor to search for reasons for it, but only to reflect upon the presuppositions of this belief and its different traditions? – A (...)
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  3. Varieties of Spiritual Sense: Cusanus and John Smith.Derek Michaud - manuscript
    SAMPLE DRAFT - Not for citation or quotation. Chapter in Nicholas of Cusa in Early Modern Reform, Joshua Hollmann, Eric Parker and Simon Burton, eds. Brill. Forthcoming.
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  4. Possibilitas – Materia (Cusanus).Manzo Silvia - 2014 - In Manuductiones. Festschrift zu Ehren von Jorge M. Machetta und Claudia DʼAmico. Aschendorff. pp. 191-209.
    La concepción cusana de la possibilitas / materia (posibilidad / materia) está directamente ligada con la doctrina de los modos de ser (modi essendi) sobre los que el Cusano se explaya, con diversos grados de profundidad, en varias de sus obras, entre las que se cuenta De docta ignorantia (1440), De conjecturis (1440), De Mente (1450), De venatione sapientiae (1462) y De ludo globi (1463). A lo largo de esas obras Nicolás de Cusa aborda dos aspectos centrales de la posibilidad (...)
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  5. Nicholas Cusanus and His ‘Non-Aliud’ as Concept of God.S. J. Johannes Stoffers - 2019 - European Journal for Philosophy of Religion 11 (1):39-60.
    This paper presents Cusanus’ dialogue of 1462, named after and centred on the concept of non-aliud, and exploits its speculative resources for conceiving the relationship between God and the realm of finite entities. Furthermore, it points to the elements of self-constitution of the absolute and of the latter’s grounding relation towards the contingent. Finally, it is argued that Cusanus’ concept of non-aliud offers a valuable contribution to the present debate about an adequate concept of God.
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  6.  38
    'But Following the Literal Sense, the Jews Refuse to Understand': Hermeneutic Conflicts in the Nicholas of Cusa's De Pace Fidei.Jason Aleksander - 2014 - American Cusanus Society Newsletter 31:13-19.
    In the midst of the De pace fidei’s imagined heavenly conference on the theme of the possibility of religious harmony, Nicholas of Cusa has Saint Peter acknowledge to the Persian interlocutor that it will be difficult to bring Jews to the acceptance of Christ’s divine nature because they refuse to accept the implicit meaning of their own history of revelation. What is peculiar about this line in the dialogue is not merely that it flies in the face of what (...) scholars tend to regard as an ecumenical spirit in Nicholas’ call to interreligious dialogue and mutual toleration. Rather, the statement reveals a peculiar hermeneutic principle at work in Nicholas’ understanding of the tension between truth and doctrine and the way that this tension informs human practice. Accordingly, by grappling with Nicholas’ portrayal of an imagined failure of Jews to practice interpretation correctly, I hope to shed light on Nicholas’ philosophy of religion in a way that neither ignores his anti-Judaism nor reduces the significance of his views to one of its most unpleasant manifestations. (shrink)
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  7. Ex Oppositis Quid. Cusano, Erasmo, Leibniz.Enrico Pasini - 2013 - In Gianluca Cuozzo (ed.), Cusano E Leibniz. Prospettive Filosofiche. Mimesis Edizioni. pp. 249-269.
    To avoid the mystical rapture that seizes interpreters put before the theme of unitas oppositorum in Cusanus and Leibniz, this contribution shall move from the prosaic question: what does ensue from such opposites or from their conjunction? 2) interweave the analysis with some external point of view, notably that of Erasmus. This question will be investigated on the background of two antitethical traditions in dealing philosophically with opposition and contradiction, although in the end we shall try and find out (...)
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  8.  50
    Nicholas of Cusa.Jason Aleksander - 2016 - Oxford Bibliographies in Medieval Studies.
    Given the significance of Nicholas of Cusa’s ecclesiastical career, it is no surprise that a good deal of academic attention on Nicholas has focused on his role in the history of the church. Nevertheless, it would also be fair to say that a good deal of the attention that is focused on the life and thought of Nicholas of Cusa is the legacy of prior generations of scholars who saw in his theoretical work an opportunity to define the most salient (...)
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  9. The Problem of Temporality in the Literary Framework of Nicholas of Cusa’s De Pace Fidei.Jason Aleksander - 2014 - Symposion: Theoretical and Applied Inquiries in Philosophy and Social Sciences 1 (2):135-145.
    This paper explores Nicholas of Cusa’s framing of the De pace fidei as a dialogue taking place incaelo rationis. On the one hand, this framing allows Nicholas of Cusa to argue that all religious rites presuppose the truth of a single, unified faith and so temporally manifest divine logos in a way accommodated to the historically unique conventions of different political communities. On the other hand, at the end of the De pace fidei, the interlocutors in the heavenly dialogue are (...)
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  10.  45
    Time, History, and Providence in the Philosophy of Nicholas of Cusa.Jason Aleksander - 2014 - Mirabilia 19 (2).
    Although Nicholas of Cusa occasionally discussed how the universe must be understood as the unfolding of the absolutely infinite in time, he left open questions about any distinction between natural time and historical time, how either notion of time might depend upon the nature of divine providence, and how his understanding of divine providence relates to other traditional philosophical views. From texts in which Cusanus discussed these questions, this paper will attempt to make explicit how Cusanus understood divine (...)
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  11.  96
    Nicholas of Cusa in Ages of Transition: Essays in Honor of Gerald Christianson.Thomas Izbicki, Jason Aleksander & Donald Duclow (eds.) - 2018 - Leiden: E. J. Brill.
    Nicholas of Cusa (1401-1464) was active during the Renaissance, developing adventurous ideas even while serving as a churchman. The religious issues with which he engaged – spiritual, apocalyptic and institutional – were to play out in the Reformation. These essays reflect the interests of Cusanus but also those of Gerald Christianson, who has studied church history, the Renaissance and the Reformation. The book places Nicholas into his times but also looks at his later reception. The first part addresses institutional (...)
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  12. Heymeric de Campo, auteur d’un traité de métaphysique. Étude et édition partielle du colliget principiorum.Dragos Calma & Ruedi Imbach - 2013 - Archives d'Histoire Doctrinale et Littéraire du Moyen Âge 80 (1):277-423.
    L’article décrit et publie la première et la deuxième partie du Colliget principiorum iuris naturalis, divini et humani philosophice doctrinalium, écrit par Heymeric de Campo en 1434 à la demande de Nicolas de Cues. Le texte est conservé dans le codex Cusanus 106 à Bernkastel-Kues et représente un des très rares traités de métaphysique écrit durant le Moyen Âge latin indépendamment de la tradition des commentaires à Aristote. Le Colliget cherche, de manière originale, à combiner l’idée d’une science de (...)
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  13. Pursuit of Wisdom and Quantum Ontology.P. Kleinert - 2011 - arXiv 3:1111.0749.
    In his late work (De venatione sapientiae), Cusanus unfolded basic ideas of his brilliant theology. After a long period, this ingenious teaching became clearly recognizable especially in our time. Forward with his face to the back, modern scientific theory adopts nowadays a course to which Cusanus had already pointed centuries ago. Modern thought revolves with unexpected precision and unexpected mysteriousness around two issues of his doctrine of wisdom: (i) The possibility-of-being-made is not a figment of the human brain (...)
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  14. Commento al De visione Dei di Nicola Cusano.Andrea Fiamma - 2010 - Rivista di Ascetica E Mistica 1:35–82.
    Il lavoro consiste in una particolare rilettura del testo cusaniano, nella quale si cerca di evidenziare, tra le altre fonti, soprattutto la presenza di Meister Eckhart. La “discesa” nel fondo dell'anima è presentata come il culmine teoretico di quel cammino di visione a cui e-duca l'aegnima dell'icona. Per queste ragioni l'articolo punta sull'influsso della mistica speculativa in campo teoretico e di quella dottrina che M. Eckhart chiama “Generazione del Logos nell'anima”. Tale trattazione apre poi il senso dell'ampia sezione dedicata alla (...)
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  15. La precisione della matematica e l’infinito nel De docta ignorantia di Nicola Cusano.Andrea Fiamma - 2012 - In D. Bosco (ed.), D. Bosco et al. (a cura di), <Testis fidelis. Studi di filosofia e scienze umane in onore di Umberto Galeazzi>, Orthotes editrice, Napoli 2012, p. 325-342. Orthotes Editrice. pp. 325--342.
    Il contributo consiste in una analisi e commento della prima sezione del De docta ignorantia di Nicola Cusano (capp. I-XVI), dedicata ai concetti di precisione matematica e di uguaglianza. Il saggio offre la possibilità di ripercorrere la teoria della conoscenza di Cusano, laddove l'impossibilità per la ragione di giungere ad una mens-ura precisa dell'oggetto da conoscere non si trasforma in una mera cultura del limite, bensì la filosofia negativa diviene base per la mistica. In altri termini l'obiettivo specifico del saggio (...)
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  16. Eriugena, al-Kindi, Nikolaus von Kues - Protagonisten einer wissenschaftsfreundlichen Wende im philosophischen und theologischen Denken.Alfred Gierer - 1999 - Acta Historica Leopoldina 29.
    Ancient Greek philosophers were the first to postulate the possibility of explaining nature in theoretical terms and to initiate attempts at this. With the rise of monotheistic religions of revelation claiming supremacy over human reason and envisaging a new world to come, studies of the natural order of the transient world were widely considered undesirable. Later, in the Middle Ages, the desire for human understanding of nature in terms of reason was revived. This article is concerned with the fundamental reversal (...)
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  17. Eriugena and alKindi, 9th Century Protagonists of Pro-Scientific Cultural Change.Alfred Gierer - 1999 - Abridged English translation of: Acta Historica Leopoldina 29.
    Ancient Greek philosophers were the first to postulate the possibility of explaining nature in theoretical terms and to initiate attempts at this. With the rise of monotheistic religions of revelation claiming supremacy over human reason and envisaging a new world to come, studies of the natural order of the transient world were widely considered undesirable. Later, in the Middle Ages, the desire for human understanding of nature in terms of reason was revived. This article is concerned with the fundamental reversal (...)
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  18. La ricerca cusaniana dell'infinito nel De visione Dei.Andrea Fiamma - 2010 - In C. Catà, A caccia dell'Infinito. L'Umano e la ricerca del divino nell'opera di Nicola Cusano, Aracne, Roma 2010, p. 129–166.
    Nel saggio proposto lo sforzo principale è quello di estrapolare dal De visione Dei un possibile portato teoretico nel quale possa emergere la modernità del Cusano in merito alla teoria della conoscenza. In particolare, benché l'analisi resti prevalentemente nel solco scavato dalla tradizione della filosofia negativa, la ricerca riconosce la venatione Sapientiae (o, appunto, ricerca dell'Infinito) quale cammino di visione-ascesi-distacco. Tale particolare formulazione nasce dal tentativo di descrivere appieno la visione Dei senza evadere la ricchezza di significati che essa assume (...)
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  19.  64
    Kosmotheoros. Wereldbeschouwing, Weltanschauung en het onbegrensd begrensde.Jan Börger-Bibliotheek & I. Lamers-Versteeg - 1989 - Dissertation, Erasmus
    The relation (ratio) between humankind and infinity. The Logos.
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  20. Platon: In Bildern Denken.David Ambuel - 2010 - In Johannes Grave & Arno Schubbach (eds.), Denken mit dem Bild: Platon, Plotin, Augustinus, Cusanus. Fink.
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  21. Die Gedachte Natur Ursprünge der Modernen Wissenschaft.Alfred Gierer - 1998 - Reinbek bei Hamburg: Rowohlt.
    The explanation of nature in theoretical terms was first postulated and initiated by Ancient Greek philosophers. With the rise of monotheistic religions, however, curiosity about our transient world was widely regarded as contributing nothing to salvation. There was a decline in natural philosophy, which lasted for several centuries and was then reversed both in Islamic philosophy and in Christian theology in the Middle Ages. At this point, the "Book of Nature" was recognized as a complement to the Book of Revelation. (...)
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  22. La antropología del De opificio hominis de Gregorio de Nisa en la obra de Nicolás de Cusa.Francisco Bastitta-Harriet - 2015 - In Claudia D'Amico & Jorge Machetta (eds.), La cuestión del hombre en Nicolás de Cusa: fuentes, originalidad y diálogo con la modernidad. Buenos Aires: Biblos. pp. 43-55.
    Gregory of Nyssa’s treatise 'De opificio hominis' was one of the only Greek anthropological texts translated into latin during the early Middle Ages, by Dionysius Exiguus between the late 5th and early 6th centuries and by John Scotus Eriugena in the 9th century. Nicholas of Cusa certainly became acquainted with this work indirectly through the extensive citations in Eriugena’s 'Periphyseon' and through their partial reproduction in the 'Clavis physicae' of Honorius Augustodunensis. Our paper will analyse these and other possible ways (...)
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  23. Nicholas of Kues and the Eicona Dei.Dino Buzzetti - 2010 - In Alberto Melloni & Riccardo Saccenti (eds.), In the Image of God. LIT Verlag.
    The notion of 'imago Dei' is central in Cusanus' thought and an examination of his treatise 'De visione Dei' is crucial to the understanding that, in his view, what it means for us to be an image of God, is to engage in a process of mystical ascent, very much inspired by its Neoplatonic model, that amounts to getting to know ourselves as 'imago Dei'. It is the living experience of the unknowability of God, the 'docta ignorantia', so achieved, (...)
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