 But what has all this to do with Nicholas of Cusa’s having a Neoplatonism of his own? What is characteristic of his thought, I want to propose, is that in key passages of major works he proposes this same kind of dialectical thinking to enable our grasping the general relationship between God and creatures. But the thinking is supposed to reflect an ontological dialectic, that is to say, a relationship that is real whether we acknowledge it or not. The dialectical relation between God and creatures is something towards which we mostly gesture in our efforts to do it justice in thought and speech. But is this not merely Proclus or Dionysius or Eriugena or Eckhart revisited in the fifteenth century? The answer is both yes and no.