DOCTA IGNORANTIA. — The expression derives from the 130th letter of St. Augustine to Proba concerning the words “quid aeromus sicut oportet nescimus” (Rom. 8, 26), to which he adds: “est ergo in nobis quaedam ut ita dicam d. i. sed docta spiritu Dei qui adiuvat infirmitatem nostram” (Ep. 130, 15, 28: PL 33, col. 505). The formula owes its fame above all to the work of Nicholas of Cusa entitled De docta ignorantia (1440).
Drawing on the ideas of Pseudo-Dionysius and medieval theologians regarding negative theology, and affirming the importance of reason in the knowledge of intellectual truth, Nicholas endeavours to establish the rights of a higher, intuitive knowledge, freed from the laws of Aristotelian logic, and especially from the principle of non-contradiction—the only knowledge that allows us to attain God. All creatures, which owe their existence to Him, tend to draw near to Him, and man in particular, the microcosm that sums up all creation within himself. This is possible only through Jesus Christ and the Church. Nicholas thus sought to free the science of his time from the yoke of nominalist Aristotelianism; yet he was violently attacked, and not without reason, because his manner of expression seemed at first glance to be inspired by pantheistic doctrines. The substance of his thought, however, is thoroughly orthodox, even though he does not grant to reason the role that is its due.