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Additional resources for A Concise Introduction to the Philosophy of Nicholas of Cusa
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. Fallico). New York: Modern Library, 1969.
Similarly, in God there is no distinction between motion and rest; for maximal motion (which God is) is indistinguishable from rest. Nicho las illustrates this point by means of the aforementioned motion of a top. The faster the top spins, the more it seems to be at rest. If it could spin with infinite velocity, it would be at rest. But since God is both maximal and minimal motion, He may be said to be more movable than any other movable thing, as well as being said to be immovable and immutable.
Every existing thing except for God —is in the sun, and in the sun is the sun, is reminiscent of the doctrine that the hand is in the eye, and in the eye is the eye. Unfortunately, Nicholas is unsuccessful in rendering either of these doctrines philosophically intelligible. De Possest improves upon De Docta Ignorantia by omit- Introduction 37 ting such topics as the immediately foregoing. In a sense, De Possest is a more pedagogical work. For in developing the single theme that God is Possest, it thereby also unfolds the other major philosophical themes of De Docta Ignorantia — without, however, digressing to those philosophical issues with which De Docta Ignorantia does not deal adequately.