KOINSIDENSI PERTENTANGAN

Tentang Intuisi Filosofis Nicolaus Cusanus1

Abstract

Nicholas of Cusa?s super rational view of the coincidence of the many finite beings in the infinite unity of being, i.e. in the absolute Origin that only then is not thought as a being amongst other beings if it is no longer seen in comparative connection with the beings (e.g. “quo maius cogitari nequit”), no longer as a comparative, but as the simply Superlative, as the “maximum simpliciter et absolute cum quo minimum coincidit”, in whose super conceptual unity the otherness and plurality of finite beings is folded together in an absolute simple way – this view is starting-point and centre, “fait primitive” and “point de repère central” of Nicholas? philosophy. As a faithful Christian, he wants to justify, critically and philosophically, the profoundness dimension, experienced by him in human existence. God is the one who unites all opposites: there is in Him the true coincidence of all polarities of knowledge, just as God is the deep underlying cause of the unity of the universe and of the nature of man. Firmly accepting the medieval adagium “finiti ad infinitum nulla proportio”, Cusanus is nevertheless convinced of God?s “folding together” all things in Himself (complicatio omnium) so that all are in Him God. But He also “unfolds” all things so that in all of them He is what each of them is (explicatio omnium). Thus the same coincidence principle allows Cusa to proclaim not only the absolute separation of God and world (nulla proportio) but also the radical togetherness of the finite and the infinite (complicatio-explicatio). This principle is at work, both in his epistemology and in his theo-ontology, as will be shown in a next article.