| 902 Harga | ;;;; |
| 533 Catatan reproduksi | April dan Oktober |
| 700 Entri Tambahan Nama Orang | |
| 336 Content Type | text (rdacontent) |
| 264b Nama Penerbit | Biro Penelitian Sekolah Tinggi Filsafat Teologi Fajar Timur |
| 710 Entri Tambahan Badan Korporasi | |
| 091 No. Panggil Setempat Majalah | 230 LIMEN 8:2 (2012);230 LIMEN 4:2 (2008);230 LIMEN 5:1 (2008);230 LIMEN 5:2 (2009);230 LIMEN 4:1 (2007) |
| 049 No. Barkod | ;;;; |
| 852 Lokasi | Perpustakaan UI, Lantai 4, R. Koleksi Jurnal |
| 515 Penyimpangan/penomoran | |
| 338 Carrier Type | volume (rdacontent) |
| 490 Seri | |
| 270 Alamat Penerbit, Suplier | Jl. Yakonde 9-12 Abepura |
| 590 Cat. Sumber Pengadaan Koleksi | ;;;; |
| 534 Catatan Versi Asli | |
| 053 No. Induk | ;;;; |
| 321 Frekuensi lama | |
| 653 Kata Kunci | Cristiany; jesus; god; thomas aquinas; gereja |
| 040 Sumber Pengatalogan | LibUI ind rda |
| 245 Judul Utama | Limen : jurnal agama dan kebudayaan |
| 264c Tahun Terbit | |
| 650 Subyek Topik | Religion; Theology |
| 904c Penginput Data Pengadaan | |
| 850 Lembaga Pemilik | Universitas Indonesia |
| 904b Pemeriksa Lembar Kerja | Fakhri Mubin;Fakhri Mubin;Fakhri Mubin;Fakhri Mubin;Fakhri Mubin |
| 520 Ringkasan/Abstrak/Intisari | Having already treated (see: Limen, Aprill and October 2008) Cusa's doctrine of human knowledge at the level of senses, reason and intellect; where each kind of knowledge is presupposed by the next higher one as its "higher cause", now in this article the author continues to explain Cusanus' epitomology at the highest level where is a moment of absoluteness in human knowledge, viz. the knowledge of God as the fundamental A priori of human thingking. This A priori cannot be denied without affirming it just by denying, because God as "ipsa absoluta praesuppositio omnium" necessarily must be thought , not only that we are able to think something else (in order to do this, the mere idea of God is sufficient, as is already shown by Immanuel Kant) but that we are able to think anyway. Since the manner of an empirical reality nor the way of a mere idea (for both are conditional ways of being), so the manner of being of God's reality can be only be a manner beyond all manners known by us. Also beyond a "highest idea" wherein our intellectus sees coincide all other things. Human knowledge of God is like an open horizon, an infinite framework. Only within this framework any human knowledge can occur. As such this knowledge "on principle" is still without content, like an empty frame, which is to be filled by the intellectus. In virtue of its coincidence perspective, the intellect is able via imagination and reasoning to bring the sensibilia, presented to the senses, back to thhe one and only Original, to the non-being origin of all beings. This Origin present itself in otherness in the many beings in an always unique way. The work of full-filinf or perfecting our "on principle" knowledge of God by research of the beings, will never come to an end because of the infinitude of the frame. The absolute truth or the final knowledge of God remains the unattainable ultimate object of our hunt for wisdom, as Nicholas of Cues calls philosophy. |
| 536 Catatan Informasi Pendanaan | |
| 900 Tanggal Pembelian | 08/11/2016 |
| 022 ISSN (R) | 16930029 |
| 525 Cat. suplemen/index/spec. issua | |
| 090 No. Panggil Setempat | 230 LIMEN |
| 061 Tanggal akhir diterima/langgan | |
| 500 Catatan Umum | |
| 337 Media Type | unmediated (rdacontent) |
| 100 Entri Utama Nama Orang | |
| 264a Kota Terbit | Abepura |
| 300 Deskripsi Fisik | |
| 904a Pengisi Lembar Kerja | ;;;; |
| 856 Akses dan Lokasi Elektronik | |
| 246 Judul Alternatif | |
| 310 Frekuensi Terbit | Dua kali setahun |
| 041 Kode Bahasa | ind |
| 362 Tanggal Terbit Awal | April 2009 |