The article tries to reconstruct the Wirkungsgeschichte of the De pace fidei and it focuses on some fundamental moments of its fate. Nicholas of Cusa was one of the first not just to recognize other religions' value, but also to individuate a source of richness in religious pluralism. His work had fortune since the years after its draft, the 1453, known and quoted by Eimerico da Campo, Giovanni of Segovia, Juan de Torquemada and Pope Pius II. The debate, alive and (...) still open, around the possible influence of the work to Italian humanistic context is reconstructed, in particular about Pico and Ficino. Trusted traces of reception of the work can be individuated in France, in authors like Bodin and Postel. Finally the article is focused on modern fate of the work in Germany: beyond the cultural contest into reception and translation had done, the work analyze the reception by the German philosopher Lessing and on his comparison with Cusanian ideas about the vision of tolerance elaborated by the last one. (shrink)

The example of the Spanish poet’s amnesia, mentioned by Spinoza in the scholium of proposition 39 of part IV of the Ethics in order to elucidate his conception of death, has given rise to many controversies in the scholarly interpretations, which in most cases maintain that the poet dies and that Spinoza himself thought this way. However, the matter is more complex than it at first appears and in this article I take a different path by reconstructing this scholium anew (...) and providing an alternative interpretation. The comparison with selected passages of part V highlights the presence of a bi-conditional between the ratio of motion and rest that a body possesses, and its aptitude to be affected and affect in many more ways. In particular, the latter allows us to acknowledge the continuity of the poet’s individuality, expressed in his mind–body union grounded by the parallelism theory. As a result, the poet case has a crucial explanatory role for Spinoza’s theory of the eternity of the human mind and if one misunderstands the former, the latter is also misconceived. (shrink)

Monads, mirrors and minds. Mathematical thinking and “imago Dei” in the work of Nicholas of Cusa. This article introduces Nicholas of Cusa monadic vision of reality: the world acquires sense and value as contraction Dei, that is the ability of God’s infinite power to concentrate, individualise and actualise itself in each and every created thing by the infinite divine power. In the universal explicatio Dei the human mens has an exclusive and privileged role: it is not mere explication, but living (...) imago Dei. The mind is defined by Nicholas of Cusa on the base of the ability to give mensura, dimension of everything: the mind measures as numerates. However our mind numerates and knows, measuring, everything on the base of a Mathematics that originates things which is the one of divine mind. The human mind is image of God’s one inasmuch this one creates everything on the base of divine Mathematics while the human mind knows everything on the base of the Mathematics generated by itself. (shrink)

The article is about a theme in part neglected in part controversial of the interpretation of sources of Nicholas of Cusa thought: the platonic work and more specifically the dialogue Parmenides. The author examines the whole Cusanus’ work, annotations to platonic work included. In particular the article underlines a platonic presence in Nicholas of Cusa thought, directly come from the reading of Parmenides. Later the author focalizes his attention on Nicholas of Cusa dialogue de non aliud, getting to argue the (...) thesis that Cusanus had directly known different platonic dialogues and in specific the Parmenides and he deeply understood it, however he followed mostly Proclus’ interpretation of dialogue and platonic thought. In the second part, the article reconstructs the critics that Nicholas of Cusa moves to Plato, specifically when he ascribes to God a way of acting by necessity and not beeing able to catch the trinity of the One. The author proves philologically and speculatively how Nicholas of Cusa elaborates his own conception of the One by a critique dialogue with Plato and Proclus’ positions, making an original afterthought of the neoplatonic tradition. The core of Nicholas of Cusa conception is the idea of the One or God as freedom, freedom thought as the essence, not a mere divine attribute. Nicholas of Cusa elaborates his own freedom of the One conception by a double dimension: related to both world’s creation and trinitarian genesis of Himself. In the Nicholas of Cusa vision, Trinity and freedom contribute to define the essence itself of the One, even though Cusanus does not never forget the Deus absconditus is transcendent than itself Deus revelatus. Accord to Cusanus God as infinite is beyond One itself and Trinity itself. (shrink)

Trinity, freedom and dialogue not only represent three themes of Nicholas Cusanus' thought, but provide a possible hermeneutic key to reading his work and understanding his philosophy. Through a historico-philological and theoretico-speculative investigation, an attempt is made to investigate Cusanus' complex reflection on the One and his reflections on the concept of man and religion. If Cusanus has collated Platonic and Neoplatonic reflection, in particular from Plato, Proclus and Dionysius, he managed at the same time to direct their teachings towards (...) the Trinity. In his last works he reformulates his theory of the First Principle by endeavouring to thematize and give greater emphasise to the freedom of the One. But if freedom denote divine acting, it cannot but imprint also the being of his image, that is to say of man, whose mind is defined as viva imago Dei. Only by starting out from these presuppositions can the dialogical perspective be understood that he elaborated as response to the burning issue then current in his day of encounter, namely the meeting and clashing among the different cultures and religions. At the bloody conquest of Constantinople at the hands of the Turkish army (1453), just at the moment when all Europe was crying out for a recourse to arms and a crusade, the German philosopher and cardinal laid aside the merely denigratory and condemnatory designs against Islam in an attempt to make Christians realise that by putting faith in the one God there existed scope for possible mutual understanding and communion, that was essential for embarking on the way towards peace. (shrink)