Cusanus' Concept of "Idem absolutum"

Abstract

Though in the biblical text used by Cusanus (1 Cor. 12:11, Vulgata) God is named "unum et idem", Cusanus differentiates between unity and identity. This is because in Neo-Platonism, especially in Proklos, "idem" or "identitas" is given a lower ontological status than "unum" or "unitas". However, Cusanus thinks that "pure unum" or "pure unitas" is necessarily "pure idem" or "pure identitas". Hence, he developed the concept of "idem absolutum" as a new name of God, which is superior to the Neo-Platonic concept of "idem".
In Cusanus, the structure of "identitas" is intrinsically connected with his speculation on the Trinity. "Identitas" results from the mind's self-cognition, and God's self-cognition is precisely "identificatio". But, since God's mind by knowing himself conceives also the finite beings to be created, "identification" is also the principle of creation. Since, however, it is impossible that a plurality of "idem absolutum" exists, and since, further, God accomplishes only this self-cognition or "identificatio", "assimilatio" of the creatures is caused secondarily, based on God's "identificatio". From this "assimilatio", all of creation emerges in the form of limited identities, i. e. "the same (idem) for itself, different (diversum) towards others". Such a concept of "assimilatio" is often used in Cusanus' epistemology. For him, "assimilatio" is the fundamental principle of activity of the human mind, too. Therefore, it is by the manifestation of "idem absolutum" in the human mind that it can grasp the variety of created beings in their differences. This indicates that the concept of "idem absolutum", representing God's inner structure, is not only an ontological, but also an epistemological principle.