Unity

Una expresión que encierra múltiplas actividades, la Unidad del ordenamiento jurídico es tomada como una característica o axioma o postulado del Derecho. Hija del Derecho Natural de tradición racionalista, fue adoptada por el Derecho Positivo. En lo que toca la unidad como un todo y en cuanto unidad de la Constitución, el análisis presentado es conducido bajo los aspectos racionales, históricos y positivistas, así como bajo la orientación de la teoría estructurante del Derecho. La conclusión es que la Unidad del ordenamiento jurídico – como un dato o una meta inspiradora de la práctica jurídica – es ilusoria.

The military diplomacy has increasingly occupied a wider space in Nepal-India bilateral ties. It has been an effective soft power instrument to convey the message of alive relationship, to bond the ties stronger and to revive the strained relationships. Today, it has got a central place of political as well as public concern. Such glorious history of military diplomacy begins after the challenging official visit of Chief of Army Staff (CoAS) of Nepal to India in 2016 and successful role to revive the severely ruined Nepal-India relationships by ending the unofficial blockade of India imposed to Nepal. Later, it has been recertified considering the Indian Army (IA) Chief’s visit to Nepal in 2020 as an icebreaker visit to reset soured bilateral relationship between two immediate neighbors developed after a bitter boarder row dispute in Kalapani-Lipulekh-Limpiyadhura area. These instances produce a new sequence, value and significance of military diplomacy in contemporary Nepal-India t...

Unity is a drive towards social stability of a country. Any society and the nation as a whole might be ruined, if the issue of unity cannot be solved intelligently and with wisdom. Unity as a concept has always been misunderstood among members of certain communities, therefore this issue not only persists in the context of a plural society, but also abide in a community of homogeneous religion or race. The dream for unity must be based on clear evidence and not merely hypothetical. The glory of Islam’s past civilization clearly demonstrates the bond of brotherhood in a multicultural society that is sustained for such long periods of time. Such glory is a manifestation of the great messenger’s determination, the Prophet Muhammad and his companions who advocated righteousness and forbid evil based on the guidance from God. The concept of brotherhood and harmony commanded by Allah is well understood by them. The question is whether that methodology is understood by today’s society, spe...

Ordering 3D configurations of curves of increasing complexity
Configurations of curves in 3D of increasing complexity
Configurations in 3D:
-- single continuous curves (Group I)
-- interlocking disjoint curves (Group II)
-- animations offering a 3D perspective (Group III)
-- fractional rotation of continuous curves with indication of increased spread (Group IV)
-- animation of curves with indication of increased spread (Group V)
-- animations of toroidal curves with indication of increased spread (Group VI)
Interpretation of knot language?
Psychosocial implications of configurations of curves?
Static description of cycles versus the dynamics of Cyclic experience
Implicit coherence speculatively explored?
Relative interestingness and boringness of forms of coherence
Sustainable dynamics "re-cognized" as knots?
Articulation and complexification of cycles of sustainability
Musical comprehension of unity versus diversity using four geometric parameters?
Imagined potential of circular forms as a pattern language

While artist Grant Wood and architect Frank Lloyd Wright were contemporaries from the American Midwest, they were in many ways unlike. In particular, Wood’s most famous painting, American Gothic, makes use of a strict verticality that stands in marked contrast to the well-known horizontal stance of Wright’s Prairie Style architecture. Yet, when examined more closely, it is apparent that both men made use of a “grammar” of construction that is heavily based on attribute rhyme.

The present research is about the most important symbol in the field of thought and language of Jalāl al-Dīn Muhammad Balkhī, which has been dramatically and questionably repeated in most of his works, especially Mathnavi, and deserves revising. Its reading and revising can provide new fields of research in the works of Mowlavi. The sun and the light have intertwined with religious, mystical, and mythical ideas and beliefs and manifested in a particular way in Mowlavi's thought system, what can be considered, in its turn, one of his poetic privileges. When the fundamental symbols of Mowlavi's thoughts are analyzed through a symbolic approach, the amazing depth of the particular thinking of this symbolic mystic would be better revealed; because a prism of symbols, tied to the sun, moves around this center and displays well its unitary idea. With the help of sun image, Mowlavi exhibits the hidden unity of this world's interior, and has resolved the internal and psychological conflicts using a creative and artistic psychoanalysis. The sun has not only been able to put the man mind on the borders of perfection and beauty, but also has improved his power, spirituality, hope and insight.

In this study, We have created a Mobile(Android, IOS)/PC(MacOS, Linux,
Windows) horror game using Unity Game Development Platform. Our study aims
to become a base for further similiar games. Further games using this study’s
codebase will only need minimal changes in its code, this will make it easier to add
new features to those games. Using this study, we aim to reduce the development
time in further games that uses this study’s codebase.

The statement that a human being is a soul and a body is not sufficient. The way their union comes about in the mutual creation of one human being is what matters. Moreover, the spiritual substance of a human being has a different structure than the material substance, yet there is some similarity, indeed something in common. The most difficult issue refers to the existence of the spiritual element in the body, which unites it with the soul and creates the human body out of it. The combination of body and soul, as well as the human community, has its structure. Individual human beings and communities are engrafted in the life of the Triune God. The substantial structure of a human being constitutes the foundation of the social structure and coherent wholeness with the structure of life of the Divine Persons.

Cuando se trata de discutir sobre la antropología bíblica y demostrar que el hombre no es ni bipartito (cuerpo-alma o cuerpo-espíritu) ni tripartito (cuerpo-alma-espíritu), quienes afirman dichas creencias, corren con toda prisa a 1Tes 5:23 para intentar darle piso bíblico a su postura.

As students learn biology in term of molecule, cells, or proteins, cross section of 2D image is a traditional  method  study  the  details  of  them.  However,  this  method  cannot  bridge  the  gap between reality and students’ imagination based on 2D image. This paper proposes a tool which can assist students to learn biology knowledge more effectively through augmented-reality. The experiments on accuracy and performance of the image pattern recognition indicates that FAST algorithm is the best choice currently. It reaches the highest accuracy of 94.5%

Virtual Reality (VR) is on the edge of becoming the next major delivery plat- form for digital content. Technological progress has made accessible a variety of new tools, allowing development of the necessary hardware and software for VR interaction. The importance of audio in this process is increasing. Audio can intensify the three dimensional experience and immersion of game players and users in other applications.
This research focuses on determining and implementing the necessary ele- ments for a system able to deliver Virtual Auditory Display (VAD). The system structure is adapted to fit a new emerging gaming platform: smart- phones. Developing for mobile platforms requires consideration of many con- straints such as memory, processor load and development components.
The result is a real-time dynamic VAD, manageable by mobile devices, and able to trigger spatial auditory perception across the azimuthal plane. In this study it is also shown how the VAD developed following custom imple- mentation of selected Head Related Transfer Function (HRTF), is able to generate azimuthal localization of sound events in VR scenarios.

Since the division of the Cherubim and Seraphim (C&S) Church in 1929, there has not been a single leader of all the factional bodies. Over the years, many attempts have been made in order to bring about a unified C&S church that would involve all the many factional bodies, which have also failed. Not until the 1980s when some group of students in higher institution came together to form a unified C&S church that will comprised of all the factional bodies. The quest for the oneness of all members of the church regardless of factions was what led to the establishment of the Cherubim and Seraphim Unification Campus Fellowship. Thus, using data collected through participant observation and secondary sources, the study focused on the beginning, growth, spread and the various practices that had led to the unification of members of the C&S Church in the higher institutions, with particular focus on the Cherubim and Seraphim Unification Church, Obafemi Awolowo University Campus Fellowship. It also assessed the impact of the unity on the fellowship and the society at large. The study found out that despite the many divisions in the C&S church at large, there is unity with regards to campus fellowships, especially the Obafemi Awolowo University Campus Fellowship from whom other branches emanated. The data collected were analysed using socio-historical and descriptive phenomenological approaches.

At this time the technology development Game very rapidly both in various genres with assorted platform, technology used 2D, 3D, AR, and VR. One of the genres that are in the game is adventure. The adventure game is a game which focuses on story that there is in the game, how players were brought in as though in the game, so it requires the precision to precision in gaming adventure. One example of a game that has a genre of arcade is FarCry Series. Game application "After" Lost "was made with unity 3D software that uses the JavaScript programming language (Js) and C #. Game application "After Lost "has a mission or purpose to complete every quest that exist with different possibilities of obstacles. In the design and manufacture of 3D games "After Lost "will be explained about the making of this 3D games from making terrain, import assets, laying of light and the skybox to script to run or do anything with the software Unity 3D.

Many Architects nowadays use Game Engines as a presentation tool; thus using its interactive capabilities to present the product and interact with the clients.
A growing movement among some architects to use the photo realistic power of game engines for visualization purposes. That need, combined with the game engines that are available on the market today, is what created the interest in furthering this research, finding new methods to represent the product to the clients.

A discussion is presented that explores the reason as to why humanity has been seemingly condemned to lurk within the low-consciousness dimension of the 3rd for such a long time without having expanded much in consciousness. In fact, it may easily be deduced that humanity has merely begun to advance its state of consciousness for the past few centuries, which has only been accelerated in the past century. It has been suggested by the author elsewhere that the consciousness of humanity was jump-started only within the last century via our space brethren that include the Arcturians, Pleaidians, Sirians, Andromedans, etc. by a way of giving us new technologies. The list of such technologies that include laser, acoustics, communication, computers, internet, photography, movie and television, holography, among others, has mostly been to facilitate our understanding of ourselves and the nature of our reality and consciousness. In particular, these technologies have led to a better understanding of the nature of crystalline light that is coherent and precise much like our light of consciousness; the discrete nature of frame-by-frame movie making via the advent of photography that mimics the quantum and discrete nature of our consciousness; the projection and broadcast of live and pre-recorded programs via television that is reminiscent of the multidimensional nature of our reality; holography that explicates the nature of our vision and tangible physical reality deciphering ALL THINGS; vibration mechanics that aids the process of understanding our sequential jumping into the parallel dimensions; communication via sound and light frequency that sheds some light into the nature of our genetics; the advent of computers that resembles the nature of our neural network functioning as a quantum holographic bio-computer; etc. It is further explicated herein that our matrix of reality is geared to what transpires within our Consciousness Grid in the Omni Earth. It is further elucidated that these programs of reality that have formed the matrix of the majority’s collective consciousness are very much dictated by our ego that, in essence, binds us to this 3rd dimension of consciousness. It is further elucidated that ego, in turn, is driven by a belief system that is governed by the grid’s matrix of reality, that is the result of collective consciousness of the majority. And, this matrix of reality has been particularly manipulated by a horde of malevolent entities for at least the past 13 millennia to persuade and accentuate separateness arising from fear, a futile sense of survivalism, and from greed, envy, competition, selfishness, outrageous concern for self-indulgence, lust, etc.  These traits leading to extreme separation from our true SELF and all other sentient beings, have encouraged such other highly deterrent maladies to humanity such as prejudice, rage, conflict, wars, etc. Finally, it is elucidated herein that the path to acquiring consciousness expansion is to abandon our current stale matrix of reality, and instead, replacing it with a new one that subscribes to unity consciousness governed by adopting the Unified Field that reflects the vibrations of the Divine Mind of our Prime Creator. It is achieved by forsaking separateness, and by adopting the science of unconditional love and compassion. It is initiated by abandoning ego and our stale belief system. It is made possible by going WITHIN, and self-reflecting, while being attuned to this Zero-Point Field of consciousness within the NOW moment, dispensing with the past, and avoiding the anticipatory anxiety of the future.

Considerações iniciais Quando vamos ao culto principal da comunidade, como sabemos que estamos participando de um culto evangélico, um culto da IECLB? Faço esta pergunta, porque aqui e ali se ouve membros da igreja que não se sentem identificados com o culto onde participam. " Não reconheço mais minha igreja a partir da liturgia " , dizem. O que, afinal, caracteriza um culto da IECLB? É necessário que haja uniformidade no culto da igreja? Para responder a estas perguntas, convido você leitor/a para tomar um barco comigo e navegar no rio do culto cristão, remando rio acima, à procura daquilo que caracteriza o culto da IECLB e assim buscar pelos elementos e formas através das quais podemos identificar um culto da IECLB. Vemos que a IECLB não forma um rio separado, mas seu culto faz parte do grande rio do culto cristão. Ao longo desse rio, vamos parando em alguns portos ou pequenos afluentes, ou simplesmente observando o rio, suas águas, seu curso e suas margens. Iniciando a viagem, partimos o culto da IECLB, nos dias de hoje. Talvez levemos um susto diante da variedade de formas de celebrar. Na região onde moro, há várias comunidades da IECLB e cada uma tem algo bem próprio nas suas liturgias: cultos que utilizam a antiga liturgia prussiana; cultos sem uma ordem litúrgica fixa e sem os clássicos elementos litúrgicos, como o Kyrie eleison, o Glória in excelsis, o Aleluia, o Credo Apostólico; cultos livres, com um momento de louvor no início do culto, seguido de pregação, compromisso e oração; cultos que seguem partes da liturgia do Livro de Culto, 2 cultos que seguem totalmente a proposta do livro e cultos que a rechaçam totalmente. Na maioria dos cultos, a Eucaristia ou Ceia do Senhor acontece apenas uma vez por mês, mesmo que a recomendação do Livro de Culto seja que ela ocorra semanalmente. As diferenças não param na ordem litúrgica. Quanto aos textos bíblicos lidos, segue-se ou não o lecionário da igreja, 3 havendo igualmente uma liberdade na escolha da base bíblica para a pregação. Quanto às vestes e aos símbolos, também há muitas diferenças: uso e não uso de veste litúrgica, de paramentos, de velas, do círio pascal, entre outros símbolos. Quanto à música, também há uma diversidade de hinários, cancioneiros e cânticos, de instrumentos musicais e do uso de diferentes recursos tecnológicos-midiáticos. Estas diferenças estão relacionadas, muitas vezes, a opções pessoais, geralmente do/a ministro, em conexão ou não com movimentos e linhas teológicas da igreja. Imagino que esta diversidade de culto e de outras formas cúlticas, como o Batismo, seja uma realidade na IECLB em nível nacional.

The paper studies a transcript of notes from Heidegger's 1930–31 seminar on Plato’s Parmenides. It shows that in spite of his much-criticized habit of dismissing Plato as the progenitor of “idealist” metaphysics, Heidegger was quite aware of the radical potential of Plato's later dialogues. Through a temporal account of the notion of oneness (to hen), the Parmenides attempts to reconcile the plurality of beings with the unity of being. In Heidegger’s reading, the dialogue culminates in the notion of the “instant” (to exaiphnes, Augenblick) in which the temporal plurality of presence and nonpresence converges into a unified disclosure.

If metaphysics is to have a future, then Haas argues, ontology--the traditional teaching and learning of the question of the meaning of being--must be suspended: being cannot simply mean essence or existence, presence or absence, or some combination thereof. Rather, being's way of being-neither present nor absent, but implied-shows what it always already was, an implication. But being, as we know, also implies unity and time and aspect. And this has implications for teaching and learning the history of philosophy as metaphysics (and all other areas of philosophy, as well as knowledge in the arts and sciences, and for any being whatsoever), if it is to have a future. And it also has implications for us-for the traditional names by which we know ourselves, from human being to Da-sein, must then also be suspended, at least if metaphysics is to have a future. Or, as the Spartans say: if.

How can we become sensitized to the other? One way—Levinas’ example—is with a kiss, with the ambiguity of a kiss that exposes us to another kind of sensibility, makes us susceptible to the proximity of the other, vulnerable to the trace of an absence qua absent, the approach qua approach. And this is a praxis that resists the history of philosophy’s attempt to disambiguate the kiss, and that steps back from the desensitized violence of translating the saying of an infinite alterity into a finite said. For the ambiguity signifies that which metaphysics as onto-henology cannot think, namely, the other of being, and the kiss that is otherwise than being. But if we are to become sensitized to such an otherness, it is by kissing in such a way that we—taking a clue from what Levinas finds in language—think the verbality of the verb, that is, the diachronic tense and incomplete aspect of the kiss. We sensitize ourselves thereby, to a way of kissing otherwise, a praxis that allows the ambiguity of a kiss to signify, not merely the presence, but far more the absence of the other—and verbalize thereby, the otherness of the other. Or does it? For the ambiguity of the kiss could also imply another way of verbalizing, one in which the verb is neither present nor absent, but implied—and this sensitizes us to a way of kissing that suspends the presence and absence of the one who is supposed to be kissed, and suspends the act of kissing itself, even suspends any possibility of sensitization whatsoever. We are then left with the problem of kissing, and that which is implied by the ambiguity of the kiss.

Peace and development are interweaving concepts, which have also been vied by contradictory understanding, the traditional view has been that peace is necessary for development, whereas those who have been anti-peace girdle have also held a contradictory view justifying absence of development as what distort peace. This paradigm is however left unattended to, by those who seek peace and development. Peace seekers are also uncertain of the nature of peace they sought; positive, negative, political or revolutionary or otherwise. The question has remained; which peace do we need to bring about development, dose development flourish in an environment of rancour. How do we attain development within the state of (unseen) peace; this issues were addressed through content analysis and conceptual clarification. The findings of the study premised on the notation that development is vital and essential for peace and sustainable unity.

An overview of the phenomenon of unity consciousness has been presented. As consciousness is a quantum phenomenon, the subject of unity consciousness has been explored from the stance of the quantum mechanics ideology.  It is explicated that at its root level, unity consciousness pertains to the consciousness of the Prime Creator, which is progressively disseminated via infinite potentials via certain programs of reality onto a series of consciousness grids that define different levels of consciousness. It is also proposed that the Prime Creator, the SOURCE of all consciousness, acquired a form of SINGULARITY, which due to its colossal mass of consciousness, reached a certain state of saturation congealment in which it could no longer effectuate further consciousness expansion. As a result, the Prime Creator imploded upon itself to form companions that could function as its constituent parts, through which it could obtain ‘relative’ life experiences, leading to its consciousness expansion. In this respect, the Prime Creator epitomizes the infinite mass or Zero-Point Consciousness energy, and us as sentient beings function as light beings of finite density, having been streamed upon these pre-devised programs of reality by the Prime Creator, that are commensurate with our level of frequency of consciousness-light quotient-propinquity. Thus, the mind of the Prime Creator represents a Unified Field of consciousness to which we can tap into to optimally experience our devised sojourns of life, culminating in our spiritual education, and ultimately, adding to our consciousness expansion and that of the Prime Creator. We are endowed with the gift of thoughts and emotions as to be able to adequately receive, decipher, and subsequently, project these devised programs of reality onto the space-time to experience our life sojourns within our designated dimensions of consciousness. However, as we are also ordained with Free Will as well as ego, equipped with a system of neural network that uses binary logic as its operating software, and having a 50-50 chance of success with regards to proper adoption of these programs of reality, we best not improvise too drastically with regard to the choices we come up with regarding our life sojourns. It may be elucidated that ego is what anchors us to this particular dimension of consciousness that is commensurate with our level of consciousness-cognitive capability. And, ego is, in turn, dictated by the collective consciousness that is reflected within our particular planetary consciousness grid. Therefore, as our planetary consciousness grid reflecting our overall matrix of reality is currently contaminated by outside forces to our species, who are self-serving and not benevolent, it is best that we abstain from subscribing to its intellect, mentality, and spiritual curriculum. In contrast, it is best that we go WITHIN, getting intimately attuned to our HIGHERSELF, who originates from a higher dimension of consciousness than our level of physical consciousness, who is our friend, counselor, and who pre-selects our relevant programs of reality, streaming them on to us. Furthermore, the HIGHERSELF is the part of us who is connected to the Unified Field of consciousness. Thus, through sharpening and utilizing our intuitive-inspirations senses, we can remain connected to the Unified Field, being privy to accessing the Akashic Records of the Cosmos that would serve as a role model and a divine template and impetus for acquiring our spiritual education, effectuating our consciousness growth. After all, all that counts is consciousness expansion. This is why it is the only directive mandated by our Prime Creator to us as potential consciousness generators.

While the contemporary world has been heralded as being “post-racial”, we can look all-around to see evidence that this assertion is not only flawed but false. Religion is generally blamed as the key culprit for the escalating conflicts igniting the world over which threatens peace. Yet, rarely is secularism and the void created in its midst carefully analyzed in this context. The historical roots of this problem are more remote than postmodernism and modernism. However, secularism has fractured the way that human identity has been understood throughout time which eclipses the integral relationship between human diversity and religious pluralism.

In the essay “The Poetic Principle” published in 1846, Edgar Allan Poe discards the European and organic Romantic considerations on poetry to turns the focus from the work itself to the creative process behind it in order to pursue aesthetic values with an additional philosophical interest: the nature of beauty and art. However, these inquiries and reflexions are still based on some Romantic principles, such as the pantheistic vision of unity between God, art, and human beings, which are present in “Israfel” and “The Haunted Palace”, among other poems. So far, there has been little discussion about the connection between the imagery that Poe creates and the moralistic aspect of his Romantic influence. This paper analyses these two poems concerning Poe’s imagery of an ideal place where unity between God and human beings is achieved, and what this implies according to Romantic epistemology and Neoplatonic thought. It moves on to consider whether the characters or the poetic voice can fully engage in this vision and explores the implied aspects of the unity to finally discuss its implied moralistic tone. This paper argues that Poe’s images of ideal places depict a spiritual state that can be achieved by the convergence of form and substance into a unitary vision of the world which reveals beauty as the ultimate spiritual truth.
Poe’s unitary vision of the human being and the world is interpreted in this paper as a meaningful representation of spiritual integrity: the merger of substance and form is essential to achieve oneness and harmony with God. It is argued that Poe reveals through elaborate metaphors and imagery that the journey to the ultimate spiritual truth leads to the discovery of the essential beauty which can be found in art. This paper concludes that the fundamental similarity between “The Haunted Palace” and “Israfel” is the melancholic tone the poetic voice adopts to describe the lack of spiritual unity between a human being and God. The impossibility to achieve spiritual harmony presents a twofold function in these two poems: on the one hand, the main rhetorical purpose of introducing heavenly imagery and its counterpart is to state that human beings can achieve plenitude by following the principles of Romantic epistemology. On the other hand, the unity between form and essence provides the foundations for a discussion of art and its purposes, which, again, are moralistic and emphasise the transcendence of the human spirit through art and nature. These conclusions provide a brief account of the connection between Poe’s imagery of spiritual unity and his moralistic tone in two of his poems, but a further study could examine other works under this perspective, since “Eldorado”, “Ulalume”, and “Annabel Lee”, among others, present similar themes.

This paper begins by examining domination as something human beings have “inherited" through recursive processes that can potentially be altered through creation and implementation of new myths. Applying Riane Eisler's model of "hierarchies of actualization" to the concept of egalitarian mentorship and mutual empowerment (based on giving and caring), there follows a discussion on how when such ethical considerations are present, creativity flourishes as do conviction and human capacity. Driven by a heightened sense of mission toward the happiness of humanity as taught by exemplary mentors, human beings become more capable of inspiring and enhancing their own lives and those of others. Exploring the partnership template in my own daily life, I conclude with how I see myself modeling partnership in the future. Examining my own lived-embodied experience and how it has brought me to value life as well as discover in music and my voice a powerful vehicle for delivering my message, I propose to contribute to an evolutionary consciousness that can ultimately transform myths of fear and domination to myths of life and partnership.

In light of new textual evidence in a manuscript from Toledo (BCT, MS 19, 26), the present work intends to determine the scope of Nicholas de Cusa’s influence on Giovanni Pico della Mirandola around the problem of the unity of truth and the diversity of philosophies. In his Individuum und Kosmos in der Philosophie der Renaissance (1927), Ernst Cassirer held the capital role of Cusanus’ philosophy in the configuration of the philosophical turn in Florentine Humanism during the second half of the Quattrocento. In the 1960s, historians of the stature of Eugenio Garin and Paul Oskar Kristeller objected Cassirer's assertions, going so far as to affirm that there was practically no influence by Cusanus on Marsilio Ficino and Giovanni Pico. In the case of the latter, more recent studies tended to balance the issue, pointing out several possible links between both authors, particularly through the physician and bibliophile Pierleone da Spoleto, who owned many works by the German cardinal. Some sections of Pico's Oratio, Conclusiones and other texts will be analyzed in comparison with those treatises by Cusanus which he most likely knew. For both authors, it is the unity of the incomprehensible truth that brings forth the different modes of philosophizing in the plurality of thought traditions.
Resumen:
A la luz de nuevas evidencias textuales en un manuscrito de Toledo (BCT, MS 19, 26), el presente trabajo se propone investigar los alcances de la influencia de Nicolás de Cusa sobre Giovanni Pico della Mirandola en torno del problema de la unidad de la verdad y la diversidad de las filosofías. En su obra de 1927, Individuum und Kosmos in der Philosophie der Renaissance, Ernst Cassirer sostenía el rol capital de la filosofía de Nicolás de Cusa en la configuración del humanismo filosófico florentino de la segunda mitad del Quattrocento. En la década del 60, historiadores de la talla de Eugenio Garin y Paul Oskar Kristeller matizaron las afirmaciones de Cassirer hasta afirmar una influencia prácticamente nula del Cusano sobre Marsilio Ficino y Giovanni Pico. En el caso de este último, estudios más recientes tendieron a equilibrar la cuestión, señalando varios posibles puntos de contacto entre ambos autores, particularmente por intermedio del médico y bibliófilo Pierleone da Spoleto, que poseía muchas obras del cardenal alemán. Se analizarán algunas secciones de la Oratio, de las Conclusiones y de otros textos de Pico en comparación con aquellos tratados del Cusano que muy probablemente haya conocido. Para ambos autores, es la unidad de la incomprensible verdad la que suscita los diversos modos del filosofar en la pluralidad de tradiciones de pensamiento.

The richness of the writings of the New Testament lies both is their unity as well as
in their diversity. This article endeavors to “befriend” the theologies of both John and Paul.
Despite many obvious differences, there are a number of points of convergence in John’s and
Paul’s Christology, Ecclesiology and Soteriology. At least three aspects manifest profound
similarities in their Christologies: (1) Their foundational experience of Jesus-Christ, (2)
their relationship with Jesus-Christ founded in the experience of love, and (3) the radical
affirmation of the pre-existence and divinity of Jesus. Their Ecclesiologies converge: (1) In
the concept of “new creation in Christ,” applied to the believers and to the Church as a whole,
(2) the image of the “Total Christ” as the preferred representation of the Church, and lastly,
(3) John and Paul’s particular relationship with the recognized authorities in the primitive
Church. Soteriologically both converge in presenting that faith that Christ is the Messiah is
necessary for salvation.