Folia Theologica 16. (2005)
Pál Bolberitz: The Beginnings of Hungarian Philosphy (The Reception of Nicholas of Cusa in the work of "De homine" by Peter Monedulatus Csokas Laskoi)
FOLIA THEOLOGICA 16 (2005) 5 Pál BOLBERITZ THE BEGINNINGS OF HUNGARIAN PHILOSOPHY (The Reception of Nicholas of Cusa in the work of "De homine" by Peter Monedulatus Csókás Laskoi) The study below does not wish to get involved in the academic dispute flaring up from time to time and discussing whether there has ever been Hungarian philosophy, or not? According to my view, Hungarian philosophy did, does and hopefully will exist, but with a proper nature. As it is known, philosophy is the science investigating final principles and causes. It is not uncommon for the Hungarian spirit to examine final questions. Though, as it is expressed by the Latin phrases: "primum vivere, deinde philosophari" ("first you should live, afterwards you may philosophize"), furthermore: "inter arma silent musae" ("in the midst of rattling of guns, Muses are in silence") - the Hungarian history has rarely provided opportunity in the periods of peace and prosperity for the philosophyzing mind be devoted to investigating the questions of philosophy.1 However the philosophical works by the Hungarian authors have a peculiar characteristic feature: they are all interested in practice. It does not mean that Hungarian authors of philosophy did not comprehend the ideas of the great thinkers of the West. On the contrary: they did understand (in case they were able to get access to it) and interpret them to their readers2 in a sim1 Janos Erdélyi, the first reseracher of the history of Hungarian philosophy- made the following grievous remark in the 60-s of the 19th century: „philosophy, as a science, would have reached the place, it nowadays has had, without us, too, and it is very probable, that it is not our nation’s duty to play a significant role in it” (Cp. J. ERDÉLYI, A bölcsészet Magyarországon (The Philosophy in Hungary), Budapest, 1885.) Nevertheless opposing to the pessimistic opinion of Erdélyi, we should note that after the Compromise of 1867 the philosophical studies in Hungary had become flourished. 2 Hereby we should mention that regarding the cultivation of science of faith (tehology) the same aspects are in force in Hungary.
