نقولاس الكوزاني
أحكم المعرفة أن نعرف حدود معرفتنا – ففي الله تتطابق الأضداد جميعًا، وليس للكون مركز ثابت ولا حافة.
التموضع
الجهل العالِم: الله هو تطابق الأضداد؛ ومن أسلاف فكرة الكون اللامحدود.
الأفكار الرئيسة
- الجهل العالِم (Docta ignorantia)
- تطابق الأضداد (Coincidentia oppositorum)
التأثير
تأثّر بـ 5
أفلاطون
تأثّر بـ
Cusanus read Plato largely through Proclus’ commentary on the Parmenides and took up Platonic participation for the relation of the many to the One (De non aliud, 1462). Nicholas of Cusa, De beryllo (1458); De non aliud (1462); SEP “Nicholas of Cusa”
التوثيق: مسودة بالذكاء الاصطناعي
أفلاطون › 428–348 ق.م
برقلس
تأثّر بـ
Cusanus annotated Proclus’ Elements of Theology and commentary on the Parmenides and had his Platonic Theology translated by Pietro Balbi; he cites Proclus in De non aliud (1462). Nicholas of Cusa, De non aliud (1462); Proclus, Theologia Platonica, Latin tr. P. Balbi; SEP “Nicholas of Cusa”
التوثيق: مسودة بالذكاء الاصطناعي
برقلس › 412–485
ديونيسيوس المنحول (الأريوباغي)
تأثّر بـ
Cusanus took up Dionysius’ negative theology and darkness beyond knowledge for his learned ignorance and discussed him in letters to the Tegernsee monks on mystical theology (1453). Nicholas of Cusa, De docta ignorantia (1440), book I; letters to the monks of Tegernsee (1452–54); SEP “Nicholas of Cusa”
التوثيق: مسودة بالذكاء الاصطناعي
ديونيسيوس المنحول (الأريوباغي) › نحو 480–530
رامون لول
تأثّر بـ
Cusanus copied and excerpted Llull’s works, still kept in his library at Kues, and drew on Lullian correlatives for his trinitarian thought. E. Colomer, Nikolaus von Kues und Raimund Llull (1961); SEP “Nicholas of Cusa”; SEP “Ramon Llull”
التوثيق: مسودة بالذكاء الاصطناعي
رامون لول › نحو 1232–1316
ميستر إكهرت
تأثّر بـ
Cusanus owned and annotated a large manuscript of Eckhart’s Latin works and defended Eckhart in his Apologia doctae ignorantiae (1449), while warning against reading him publicly. Nicholas of Cusa, Apologia doctae ignorantiae (1449); Cod. Cus. 21 (Bernkastel-Kues); SEP “Nicholas of Cusa”
التوثيق: مسودة بالذكاء الاصطناعي
ميستر إكهرت › نحو 1260–1328
أثّر في 1
جوردانو برونو
أثّر في ✓
Bruno called Cusanus ‘divine’ and took up his coincidence of opposites and his universe without fixed centre, extending them to an infinite universe (De la causa, 1584). G. Bruno, De la causa, principio et uno (1584); De l’infinito, universo e mondi (1584); SEP “Giordano Bruno”; SEP “Nicholas of Cusa”
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
جوردانو برونو › 1548–1600
الأعمال
الله بوصفه تطابق الأضداد؛ وكون بلا مركز.
الموقف
Nicholas of Cusa began from the insight that finite reason cannot grasp the infinite. True wisdom is therefore “learned ignorance”: knowing that one does not know, and thinking toward God by way of mathematical images. In God all opposites coincide – the greatest and the smallest, the circle and the straight line. From this he concluded that the universe has no fixed centre or boundary, and that the earth is not at rest at the centre of everything. He also stressed that human knowledge is conjectural and creative. Standing between the Middle Ages and modern times, he anticipated ideas later found in Bruno, Leibniz and the idea of an open universe.
الحياة والسياق
Born in 1401 in Kues on the Moselle, Nicholas studied in Heidelberg, Padua and Cologne. At the Council of Basel he first sided with the conciliar party, then with the pope, and in 1437 travelled to Constantinople to prepare church union. Made a cardinal and bishop of Brixen, he worked for church reform and died in Todi in 1464.
أعمال رئيسة أخرى
- On Catholic Concordance (1433)
- On Learned Ignorance (1440)
- On Conjectures (c. 1442)
- On the Vision of God (1453)
- On the Peace of Faith (1453)
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