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Additional resources for A Concise Introduction to the Philosophy of Nicholas of Cusa

Sample text

113 Rather, He is sun insofar as sun is not distinct from moon, insofar as it is unqualified Being itself. 115 So when Nicholas states that "in the Eternal God any given being is both God and all things,"116 he means that in God there is only God—undivided Oneness. 118 Before their creation, created things exist only in God —but in God only qua God. "119 This statement means that there are possibilities for created things which will never be realized in created things. Nonetheless, in God these very possibilities are actualized, since God is the actualization of all possibility.

Trans, anonymously 1650; preface by W. R. Dennes 1940. San Francisco: California State Library (Sutro Branch), 1940. (Occasional papers; Reprint series No. ) Of Learned Ignorance. Trans. Germain Heron with an introduction by D. J. B. Hawkins. London: Routledge and Kegan Paul, 1954. The Single Eye, Entituled the Vision of God. Trans. Giles Randall. London: Streater, 1646. The Transalpine Thinkers: Selected Readings from Cusanus to Suarez (vol. II of Renaissance Philosophy, ed. Herman Shapiro and Arturo B.

Nikolaus von Kues. Munich: Miiller, 1928. Bett, Henry, Nicholas of Cusa. London: Methuen, 1932. Biechler, James E. The Religious Language of Nicholas of Cusa. Missoula, Montana: American Academy of Religion and Scholars Press, 1975. Billinger, Martin. Das Philosophiscbe in den Excitationen des Nicolaus von Cues (vol. 32 of Beitrage zur Philosophie). Heidelberg: Winter, 1938. Blumenberg, Hans. Aspekte der Epochenschwelle: Cusaner und Nolaner. Frankfurt: Suhrkamp, 1976. Bond, H. Lawrence. "Nicholas of Cusa and the Reconstruction of Theology: The Centrality of Christology in the Coincidence of Opposites," pp.

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