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)
28 P. BOLBERITZ in the following way: "Cusanus thus places human being in the horizon of time and eternity, in order to support the order of perfections (ordo). We can experience through ourselves - he continues - we - that being one with other living creatures concerning perception - beyond the percepting soul (ultra) have mental soul (mens). In regard to our sensual nature we are similar to animals and act according to this nature, our mental action proves our participation in spiritual nature." (Translated by the author.)47 In the same Volume 1 - Laskoi continues on quoting Cusanus (and here the word "volume" probably refers to Cusanus works, published in Basel, which Laskoi presumably received during his traveling in Basel): "In the Book III of "De docta ignorantia" Cusanus writes the following: "Human nature, which has been elevated upon all the created things by God and which has been placed only a little lower, than angels, is not else, than the close unit (complicatio) of the intellectual (intellectualis) and the sensible (sensibilis) nature, which is able to condense the whole universe like microcomos, that is smaller world (parvus mundus), as it was asserted by the ancient philosophers."48 Well, Laskoi - leaning on Cusanus - explains and supports both from the philosophical and theological point of view human dignity, and we can accept this justification, taking into consideration that nowadays the definition of the often spoken human dignity is usually surrendered to the seriously manipulated human common conviction. Continuing the reception of Cusanus, Laskoi writes the following - in the spirit of 47 LASCOVIUS, „De homine”, Lib. I. cap. 3. p. 36. „Huc pertinet illud Nicolai Cusani tomo 1. de venatione sapientiae cap. 32. Quam pulchre inquit copulam universi et Mikrokosmum hominem in supremo sensibilis naturae et in infimo intelligibilis locavit, connectus in ipso, ut in medio, inferiora temporalia, et superiora perpetua.” 48 LASCOVIUS, „De homine”, L.ib. I. eap. 3. p. 36. On the same page (De homine, p. 36.) Laskai quotes Cusanus, as following: „Idem tomo I. lib. 3. de docta ignorantia: Humana, inquit, natura est quae sit supra omnia Dei opera elevata et paulo minus angelis minorata, intellectualem et sensibiliem naturam complicans, ac universa intra se constringeus, ut mikrocosmos, aut parvus mundus a veteribus rationabiliter vocitetur. „N. B. In the citation Cusanus superposes nature upon other creatures of God. Nevertheless we should interpret this assertation in its full context, or otherwise it seems as if Cusanus would render an absolute meaning to it, which would lead to misinterpretation of his thoughts.
