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)
26 P. BOLBERITZ world, and even of the largest world, God - of course in a participated, analogous sense -, Laskoi accepts the created nature of human being. Laskoi in the second chapter of his masterwork's Book One presents Cuscinus' thoughts (though there is no citation, but by most likely on the base of Cusanus' masterwork "De docta ignorantia") in the following context: "Who could explain sufficiently that the prime motive (motus primus, cp. Aristotle) is an intelligible archetype of the world (archetypus mundi) or as Cusanus defines it right, the centre of the universe (centre) (i. e. God), who has given existence to the non-existent, and guides, directs, protects and prevents the existent, so we deservedly call Him parent or procreator (genitor). "43(Translated by the author That is Laskoi hereby accepts Aristotle's philosophical term of God (primus motor immobilis) and identifies, or rather enlights it with Cusanus' so called world-centre (centrum mundi) God-concept. In the third chapter of Book One of "De homine" Peter Monedolatus writes the following: "Though every world according to its own dignity, has its own title, nevertheless there is no more eloquent than the intelligible world (mundus intelligibilis), since it makes human mind (intellectus) admire, particularly at his Creator, whom, as establisher, he wishes to cognize, since he posseses His image in himself as a microcosmos, as asserts it right Cusanus in the first Volume's Book III of his "Dc docta ignorantia". According to it "it is human nature which has been elevated by God upon all the created things and by placing them among the created ones only a less lower in comparison to angels, as David sings." Then, continuing this concept in the same spirit, Laskoi joins Cusanus, saying: "What way someone be so fool not to wonder at what has been created by the best and mighty by creating the human being in the third world, as well, namely by connecting the enlivening spirit and body, joining in ope person." (Translated by the author.)44 Furthermore in this chapter - discussing the resemblance and proportionateness of the microcosmos and macrocosmos - Laskoi 43 LASCOVIUS, „De homine”. Lib. I. cap. 2. p. 20. „Cusanus loquitur centrum (scilicet mundi Archetypum) rebus illis quae non erant, dederit esse, existentes veroita gubernet, alat, propaget, ut genitor appellari mereatur?”
