This text presents readings of six of the most important theoretical works of Nicholas of Cusa (1401-1463). Though Nicholas's writings have long been studied as either scholastic Aristotelian or proto-Kantian, Miller locates Cusanus squarely in the Christian Neoplatonic tradition. He demonstrates how Nicholas worked on his own original synthesis of that tradition by fashioning a conjectural view of main categories of Christian thought: God, the universe, Jesus Christ and human beings. Each reading reveals how Nicholas's project of learned ignorance is played out in striking metaphors for God and the relation of God to creation. The six works read span the last quarter of Nicholas's life (1440-1463) and include On Learned Ignorance, Conjectures, The Layman - About Mind, The Vision of God, The Not Other and The Hunt of Wisdom. These readings are explications of the text; they interpret each work as a whole and focus in particular on the themes that order the work and how these get played out in its details.

Is knowing a purely passive reception of something concrete outside the mind, or when we know something, are we creating something too? Spanning more than 500 years of philosophical enquiry from the Middle Ages to the present day, Robert Miner clarifies modern philosophical conceptions of knowing as making or constructing, and contrasts this view with the theological understanding of knowing as a participation in divine creation. This study demonstrates how 'creative knowledge' has its roots in the theologies of Thomas Aquinas and Nicholas Cusanus. It explores the multiple ways in which this idea influenced the architects of modern philosophy, most notably Francis Bacon, René Descartes and Thomas Hobbes, despite their secular stance. Miner contends that, well in advance of Kant, one of these thinkers, Gaimbattista Vico provided a remarkably succinct formulation of the metaphysical and epistemological core of modernity in his principle verum et factum convertuntur: 'the true and the made are convertible'. In Truth in the Making, Robert Miner challenges the standard assumption that Kant was the first thinker to conceive of knowing as constructive activity, and shows how contemporary theology can reclaim a concept of knowing that is both creative and participant in divine wisdom.

Nicholas of Cusa (1401-1464) was one of the most illustrious figures of the fifteenth century--a man whose imagination spanned the late Middle Ages and the Renaissance to point the way to modernity. Theologian, philosopher, canon lawyer, reformer, church statesman, and cardinal, Cusanus' ideas of learned ignorance and the coincidence of opposites still attract attention today across a wide variety of disciplines. However, there is no one book in the marketplace that explains to a general audience all the different facets of this Renaissance man. This book, which might be considered "Nicholas of Cusa 101," offers separate chapters for the non-specialist introducing the vocabulary, ideas, and works of Nicholas of Cusa on a wide variety of topics. The book also provides a guide to his works in Latin, English, and other languages; all the secondary literature on each topic treated; a glossary of Cusan terms and ideas; and a guide to Cusan societies, sites, libraries, and museums.

Out of the broad variety of Cusanus' work, this book discusses six of his writings, careful not to isolate them from the whole of his work. It instead presents them against the maturation of Cusanus' thinking as it developed from his first sermons up to his shortest philosophical text De apice theoriae. The texts in question are De docta ignorantia, De coniecturis, Idiota de mente, De beryllo, Trialogus de possest and De apice theoriae. In the search for God, or rather in Cusanus' lifetime eff orts to have his spirit touch the fi rst principle and the basis of all things, new perspectives on the world and man within would open up for Cusanus. Respecting this basic intention of Cusanus' thinking, the author primarily deals with Cusanus' ontotheological (metaphysical) claims and, in their context, turns his attention to the cosmological, or anthropologico-gnoseological opinions.