.............................................................................................vi LIST OF ABBREVIATIONS USED......................................................................vii ACKNOWLEDGEMENTS................................................................................ix CHAPTER ONE: INTRODUCTION....................................................................1 CHAPTER TWO: DIALECTICAL METAPHYSICS IN THE TRIPARTITE OPUS...................22 2.1: Efficient Causality and Intrinsic Denomination...................................25 2.2: Essence and Existence in Creatures................................................................. 32 2.3: Formal Causation and Extrinsic Denomination...................................42 2.4: Conclusion.................................................................................44 CHAPTER THREE: FROM THE COMMON TO THE INDISTINCT................................46 3.1: Ipsum intelligere est fundamentum ipsius esse......................................63 3.1.1: Quaestiones parisienses I and II................................................68 3.1.2: Trinitarian Theology in Eckhart’s Time......................................80 3.1.3: The Constitution of Relations...................................................86 3.2: Negatio negationis........................................................................95 3.3: Conclusion................................................................................101 CHAPTER FOUR: ISTICHEIT, PROVIDENCE AND IUSTITIA...................................106 4.1: The Dual Aspects of Ratio: Form and Idea.........................................109 4.2: Essence as Intentio and the Divine Ideas...........................................116 4.2.1: Quidditative Knowledge of God...............................................119 4.2.2: Ens conceptionale in Dietrich of Freiberg...................................127 4.3: Providence and the homo divinus in Meister Eckhart..........................133 4.3.1: Justice and the Divine Infinity................................................143 CHAPTER FIVE: CONCLUSION...................................................................150 BIBLIOGRAPHY.....................................................................................156

Théologie négative et connaissance de Dieu chez Maître Eckhart

Bonum non est in deo: On the Indistinction of the One and the Exclusion of the Good in Meister Eckhart

Although Meister Eckhart himself might have been puzzled by the term, he is traditionally known as a mystic. The designation surely does apply, in the sense that Eckhart sought and recommended a kind of union between the soul and God. But as soon as one proceeds to analyze the precise nature of that union, difficulties abound. In recent literature it has become clear that the Christian mystical tradition has employed various distinct concepts of union with God, and scholars have inquired what sort of union one or another mystic sought. This effort has been made, for example, in studies of John Tauler and The Cloud of Unknowing. In examining these and other mystics, particularly those of the Western medieval tradition, scholars have asked whether they viewed union with God as a momentary experience or as an ongoing way of life, and whether they saw this union as continuous and compatible with ordinary religious experience and knowledge or as discontinuous and incompatible. The present article will attempt to answer such questions in regard to Meister Eckhart, in hopes of clarifying an aspect of his thought which, though fundamental, is most commonly approached only tangentially in the literature.

https://www.cambridge.org/core/services/aop-cambridge-core/content/view/S0017816000026092

Meister Eckhart'S Conception Of Union With God

INTRODUCTION T HERE ARE in Meister Eckhart' s writings two great motifs which animate his thought. The first, a Neoplatonic theme, is that of the unity and simplicity of pure being. For Eckhart, the highest name one can give to God is to call Him a nameless One, a unity in which all the divine attributes interfuse. To call God the One is to admit our inability to name God. It is to recognize that all God's attributes are identical with God Himself and identical with one another. What God truly is recedes behind the attributes we give Him in some mysterious dark night of unity which Eckhart likes to call a divine \" wasteland \" or the \" Godhead.\" God is the negatio negationis (LW, I, 175) ,1 that is, not what-

Fundamental Themes in Meister Eckhart's Mysticism

Chaque sujet doit composer avec le manque en tant que "parletre" et "sujet du desir". Le symptome qui revele le manque a son lot de souffrances. Celles-ci submergent parfois le sujet dans le trou du reel en le destabilisant. Comment aider a donner du sens au manque devoile par la souffrance dans le symptome ? Existe-t-il une facon optimale de se positionner face au manque ? Que faire avec le reel ? Le modele psychanalytique, avec l'experience du transfert/contre-transfert, donne une reponse et une possibilite de sortie. Dans cette these nous soumettrons des pistes pour faire face au manque et au reel inherent. Lacan nous dit qu'a la fin de l'analyse il peut y avoir un lien inedit avec le symptome, lien qui consiste a admette le "jouis" qui fonde le "suis", c’est-a-dire a assumer le fait d'avoir un manque qui rendra le sinthome pur. Le sujet se positionnera autrement. Il continuera a aller de l'avant, singulierement insere dans son environnement avec une nouvelle conscience, en etablissant un maximum de liens optimaux avec les autres et son milieu. Un certain nombre d'etudes concluent que l'homme n'a pas de but exterieur a lui-meme : il serait son propre but. Or le positionnement feminin propose une autre sortie qui ouvre le sujet a l'infini impossible a saisir mais toujours possible a entrevoir. Maitre Eckhart l'a illustre en voyant le manque comme une voie de liberte et de realisation dans cet impossible. Le sujet, libre de sa castration tentera de cerner un bout du reel, encore et encore, mais sans jamais s'en debarrasser.

https://tel.archives-ouvertes.fr/tel-01304451/document

Le sujet et son rapport au manque chez Freud, Lacan et Maître Eckhart

I. HEIDEGGER AND MEDIEVAL MYSTICISM In the \"Introduction\" to his habilitation dissertation at Freiburg, The Doctrine 01 Categories and of Meaning in Duns Scotus (1916), the young Heidegger praised the \"objective\" orientation of medieval philosophy: \"Scholastic psychology, precisely inasmuch as it is not focussed upon the dynamic and flowing reality of the psychical remains in its fundamental problems oriented towards the objective and noematic, a circumstance which greatly favors setting one's sight on the phenomenon of intenfionality\" (DS, 15). 1 While modern philosophy is characterized by a keen sense of subjective experience, the Scholastic thinker is concerned primarily with the object of knowledge, with \"being.\" The Scholastic, he says, is typified by an \"absolute surrender\" to the \"content\" of knowledge (DS, 7). In a sentence which is prophetic in the light of what he would later call the \"subject matter of thinking\" (die Sache des Denkens) Heidegger observes: \"The value of the subject matter [Sache] (object) dominates over the value of the self (subject)\" (DS, 7). Because thinking \"tends into\" (intendere) being, the medievals spoke of the \"intentional\" character of knowledge. Thus the Scholastics' neglect of subjective experience at least kept them free of the \"unphilos-

Théologie négative et connaissance de Dieu chez Maître Eckhart

Citations

Bonum non est in deo: On the Indistinction of the One and the Exclusion of the Good in Meister Eckhart

Meister Eckhart'S Conception Of Union With God

Fundamental Themes in Meister Eckhart's Mysticism

Le sujet et son rapport au manque chez Freud, Lacan et Maître Eckhart

Meister Eckhart and the Later Heidegger: The Mystical Element in Heidegger's Thought: Part One

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