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Journal articles on the topic 'Meister Eckhart'

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Published: 4 June 2021

Last updated: 25 July 2025

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1

Kirsberg, Igor. "Does Meister Eckhart understand what he thinks?" Philosophy of Religion: Analytic Researches 5, no. 2 (2021): 156–64. http://dx.doi.org/10.21146/2587-683x-2021-5-2-156-164.

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The article is devoted to the philosophical analysis of the new edition of the sermons of Meister Eckhart, published in Germany. Using the new translation of Eckhart's “Die rede der unterscheidunge” the author discusses a possibility of research of Eckharts legacy not by opposing thought or understanding to mysticism, but rather by clarifying the specificity, distinction and coordination within his thought, understanding and feeling. The arguments supporting the understanding of Eckhart as thinker in grounding him as a representative of European thought without any signs of mysticism are rejec

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2

MAAS, Frans. "Meister Eckhart." Studies in Spirituality 16 (October 9, 2006): 71–109. http://dx.doi.org/10.2143/sis.16.0.2017793.

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3

Faden, Gerhard. "Meister Eckharts Dialektik." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 8 (December 31, 2003): 87–107. http://dx.doi.org/10.1075/bpjam.8.06fad.

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This article tries to point out the dialectical and paradoxical character of Eckhart’s thought, which permits him at once to affirm and to negate categories such as being, nothingness, personality, substance, origin, creation, image. In this way, Eckhart can unite a personal-theistic and a non-personal-atheistic view. A dialectical structure can also be seen in Eckhart’s ethics. Further, the dialectical interpretation can elucidate the ambivalence in the concept of the scintilla animae. The origin and aim of Eckhart’s dialectics proves to consist in the concept of non-distinction.

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4

Pietsch, Roland. "Meister Eckhart: Principles of his Mysticism and Metaphysics." Sententiae 40, no. 3 (2021): 32–55. http://dx.doi.org/10.31649/sent40.03.032.

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Meister Eckhart’s mysticism of the ground of the soul is considered as the inner connection between God and man. The ground of the soul and the ground of God are in reality one ground. Author argues that the term “Ground,” for Meister Eckhart, refers to the uncreated and eternal in the soul, which is also called the divine spark. In this detachment and in this Ground, the birth of God takes place, the unio mystica, which denotes the divinisation of the human being. Meister Eckhart describes the path into this mystical unio as a path of detachment and abandonment or cutting off. Finally, Eckhar

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5

Vinzent, Markus. "Now: Meister Eckhart." Eckhart Review 18, no. 1 (2009): 54–65. http://dx.doi.org/10.1558/mmt.v18.54.

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6

Green, D. H., and Niklaus Largier. "Meister Eckhart. Werke." Modern Language Review 90, no. 3 (1995): 792. http://dx.doi.org/10.2307/3734391.

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7

Benz, Hubert. "»Neque quidquam intelligi potest esse sine esse«." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 13 (December 31, 2008): 142–70. http://dx.doi.org/10.1075/bpjam.13.08ben.

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»Neque quidquam intelligi potest esse sine esse.« On the necessity of being as an epistemological principle in Meister Eckhart and Nicholas of Kues. The paper analyses the plausibility of the reasoning for the rational necessity of being. The decisive point for the question as to why for Meister Eckhart being alone is necessary, unvarying in itself and self-evident is the conviction that nothing can be thought which is distinct from being, outside of being or without being. Eckhart states this basic philosophical insight repeatedly using the how-question: How could something be knowable as bei

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8

McGinn, Bernard. "Reason and Faith in Meister Eckhart." Laval théologique et philosophique 81, no. 1 (2025): 11–29. https://doi.org/10.7202/1117236ar.

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Eckhart’s view of the relation of reason and faith is known for eliding the careful line between the two ways of knowing God set out by Thomas Aquinas. This is true, but needs to be qualified. First, Eckhart insisted there was a difference in the certainty of the teaching of revelation and of human knowing. Second, the theologian could make use of forms of knowing accessible to reason, as well as forms dependent on divine light raising the mind to truths ordinarily beyond it (cognitio per speculum et in lumine). Third, knowing divine truths is located in intellectus/vernünfticheit, a dimension

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9

Winkler, Norbert. "Thomas von Aquin und Meister Eckhart." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 8 (December 31, 2003): 63–85. http://dx.doi.org/10.1075/bpjam.8.05win.

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This essay deals with the contrary opinions of Thomas Aquinas and Meister Eckhart on synderesis and conscience. In his theory, Thomas Aquinas focuses more on prudence and less on conscience. Meister Eckhart is the proponent of an attitude ethics focusing on the notion of scintilla animae. For Thomas Aquinas, the Aristotelian thinker, the practical syllogism links judgement to spiritual values, whereas Meister Eckhart gives priority to self-predication. By means of self-predication, action and normativity can be combined immediately; the practical syllogism combines them in an indirect way.

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10

Mieth, Dietmar. "Meister Eckhart on Wealth." Medieval Mystical Theology 21, no. 2 (2012): 233–54. http://dx.doi.org/10.1558/mmt.v21i2.233.

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11

Margetts, John, and Oliver Davies. "Meister Eckhart: Mystical Theologian." Modern Language Review 90, no. 1 (1995): 230. http://dx.doi.org/10.2307/3733350.

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12

Salvatore da Silva, Eduard, and Edy Kristianto. "Meister Eckhart: Pandangan Teologisnya." Jurnal Teologi 09, no. 01 (2020): 27–48. http://dx.doi.org/10.24071/jt.v9i01.1874.

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13

Marx-Wolf, Heidi. "Augustine and Meister Eckhart." Philotheos 8 (2008): 222–30. http://dx.doi.org/10.5840/philotheos2008814.

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14

Davies, Oliver, and John O'Donohue. "Living with Meister Eckhart." Eckhart Review 15, no. 1 (2006): 57–74. http://dx.doi.org/10.1179/eck.15.1.5716ph4nhp303v87.

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15

Davies, Oliver. "On Reading Meister Eckhart." Eckhart Review 11, no. 1 (2002): 4–10. http://dx.doi.org/10.1179/eck_2002_11_1_002.

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16

Gueullette, Jean-Marie. "Meister Eckhart on Suffering." Irish Theological Quarterly 74, no. 3 (2009): 298–308. http://dx.doi.org/10.1177/0021140009105260.

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17

Dourley, J. "Tillich e Meister Eckhart." Correlatio 4, no. 7 (2005): 3–16. http://dx.doi.org/10.15603/1677-2644/correlatio.v4n7p3-16.

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18

Vinzent, Markus. "Meister Eckhart in Paris." Jahrbuch der Oswald von Wolkenstein-Gesellschaft 22, no. 1 (2019): 164–72. http://dx.doi.org/10.29091/9783954906765/012.

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19

Bykov, Evgeny. "The Concept of Durchbruch in Meister Eckhart." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 16, no. 2 (2022): 773–82. http://dx.doi.org/10.25205/1995-4328-2022-16-2-773-782.

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Meister Eckhart is one of the most ambiguous and controversial late medieval thinkers. Many of the concepts in his teachings still remain under-studied and difficult for understanding. So B. McGinn (1981) and D. Caputo (1978) have paid particular attention to the concept of “breakthrough” (der Durchbruch), but even they, it seems to us, have not been able to establish fully the connection of this concept with other themes in Eckhart's teachings. The meaning of the concept itself in the context of solving one of the most important problems of late medieval theology and philosophy – the justific

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20

da Silva Monteiro, Fernando José. "Meister Eckhart and the mystic gnosis." Problemata 6, no. 2 (2015): 346–60. http://dx.doi.org/10.7443/problemata.v6i2.24599.

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21

Flores, Josué Soares. "“Lentes” Hermenêuticas de Meister Eckhart." Teocomunicação 44, no. 3 (2015): 342. http://dx.doi.org/10.15448/1980-6736.2014.3.19787.

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22

David K. Glidden. "Royce's Reinvention of Meister Eckhart." Pluralist 12, no. 2 (2017): 104. http://dx.doi.org/10.5406/pluralist.12.2.0104.

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23

WADA, Shinji. "Daisetz Suzuki and Meister Eckhart." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 54, no. 1 (2005): 229–32. http://dx.doi.org/10.4259/ibk.54.229.

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24

Gottschall, Dagmar. "Meister Eckhart-Rezeption in Nürnberg." Zeitschrift für deutsches Altertum und deutsche Literatur 138, no. 2 (2009): 199–213. http://dx.doi.org/10.3813/zfda-2009-0014.

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25

McGinn, Bernard, and Kurt Ruh. "Meister Eckhart: Theologe, Prediger, Mystiker." American Historical Review 92, no. 1 (1987): 113. http://dx.doi.org/10.2307/1862807.

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26

Milne, Joseph. "Meister Eckhart: Suffering and Freedom." Eckhart Review 14, no. 1 (2005): 62–72. http://dx.doi.org/10.1179/eck.14.1.q8l1414146694003.

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27

Murk Jansen, Saskia. "Apocryphal Followers of Meister Eckhart?" Eckhart Review 7, no. 1 (1998): 3–13. http://dx.doi.org/10.1179/eck_1998_7_1_002.

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28

O’Donovan OP, Joan. "The Way of Meister Eckhart." Eckhart Review 11, no. 1 (2002): 23–36. http://dx.doi.org/10.1179/eck_2002_11_1_004.

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29

Silva, Álvaro. "Meister Eckhart: Philosopher of Christianity." Mayéutica 42, no. 93 (2016): 229–31. http://dx.doi.org/10.5840/mayeutica2016429314.

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30

Milne, Joseph. "Meister Eckhart and the Virtues." Medieval Mystical Theology 25, no. 2 (2016): 96–109. http://dx.doi.org/10.1080/20465726.2016.1253959.

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31

Wendlinder, Anastasia. "Meister Eckhart: Preaching with Analogy." Medieval Mystical Theology 26, no. 2 (2017): 126–41. http://dx.doi.org/10.1080/20465726.2017.1403615.

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32

Detsch, Richard, and Frank Tobin. "Meister Eckhart: Thought and Language." German Studies Review 10, no. 1 (1987): 162. http://dx.doi.org/10.2307/1430460.

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33

Impey, Patricia. "Meister Eckhart: A True Dominican." Medieval Mystical Theology 33, no. 2 (2024): 86–96. https://doi.org/10.1080/20465726.2024.2427542.

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34

Kern, Udo. "Der »Arme« bei Meister Eckhart." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 29, no. 1-3 (1987): 1–18. http://dx.doi.org/10.1515/nzst.1987.29.1-3.1.

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35

Feldmeier, Peter. "Emptiness, Bodhisattvas, and Meister Eckhart." Buddhist-Christian Studies 38, no. 1 (2018): 187–201. http://dx.doi.org/10.1353/bcs.2018.0018.

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36

Mieth, Dietmar. "„Idemität“. Zum Konzept Meister Eckharts in seinem selektiven Kommentar zum Johannesevangelium." Journal of the Bible and its Reception 7, no. 1 (2020): 91–113. http://dx.doi.org/10.1515/jbr-2019-0015.

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AbstraktDer Philosoph Heinrich Rombach, einer der Interpreten Meister Eckharts, hat den Vorschlag gemacht, Wechsel-Beziehungen begrifflich nicht als Beziehung von Identitäten zu verstehen, sondern statt dessen den Begriff der „Idemität“ zu benutzen, d.h. die Fassung einer Einheit in einer sich ständig rückkoppelnden Bewegung: bei sich selber sein und sich doch aus der Beziehung verstehen. Sie hat zwar ihre eigene Selbigkeit, aber als Geschehen ist sie auf andere Weise in sich differenziert. Diese Figur nennt Meister Eckhart „Unterscheidung durch Ununterschiedenheit“. Er zielt damit nicht ein P

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37

Castello, Sofia. "Diálogos interhistóricos: el Meister Eckhart de Michel Henry." Patristica et Mediævalia 44, no. 2 (2023): 51–67. http://dx.doi.org/10.34096/petm.v44.n2.13264.

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Michel Henry ofrece un análisis de la propuesta metafísica de Meister Eckhart en los parágrafos §§39, 40 y 49 de su La esencia de la manifestación. Partiendo de los temas propuestos por M. Henry, el presente trabajo tiene como objetivo ampliar las consideraciones sobre estos al interior de la obra misma de Meister Eckhart. De esta forma, se puede apreciar el movimiento de recepción que el autor francés realizó: la construcción de una imagen de Eckhart que, aunque no se aleja demasiado de los puntos centrales de su teoría, con todo presenta ciertas omisiones que pueden hacer perder el carácter

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38

Farrant, Timothy. "Aliquid altius ente." Philosophy and Theology 30, no. 2 (2018): 299–320. http://dx.doi.org/10.5840/philtheol2019311104.

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Interrogating the themes of non-existence and detachment, this article demonstrates a theological consistency underlying the composition of selected logical and mystical writings of Meister Eckhart. This is performed through a thorough consideration of Eckhart’s logical position on understanding and existence in relation to the existence (or non-existence) of God; and the implications of retracing this position in his earlier sermons which evoke the necessity of detachment. In this, it is argued that Eckhart (largely influenced by Augustine’s hierarchy of visual experience) placed logic within

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39

Halfwassen, Jens. "Ein Meister der Philosophie Neue Literatur zu Meister Eckhart." Philosophische Rundschau 58, no. 2 (2011): 172. http://dx.doi.org/10.1628/003181511796892810.

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40

Cascante, Luis Diego. "28 tesis heréticas de Meister Eckhart." Revista de Filosofía de la Universidad de Costa Rica 60, no. 158 (2021): 147–53. http://dx.doi.org/10.15517/revfil.2021.49121.

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41

Raschietti, Matteo. "“NO PRINCÍPIO, ACIMA DE TODO CONCEITO, ESTÁ SEMPRE A PALAVRA” DOUTRINA TRINITÁRIA, NASCIMENTO DO LOGOS E TEORIA DA LINGUAGEM EM MEISTER ECKHART." Revista Ética e Filosofia Política 3, no. 21 (2019): 129–52. http://dx.doi.org/10.34019/2448-2137.2018.17874.

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Uma característica da doutrina trinitáriade Meister Eckhart é o fato de ela ser uma teoriado conhecimentoe da linguagem, o logos que é gerado e proferido. No entanto, como Deus está além do ser da criação, nenhuma palavra pode ser adequada a Ele, embora seja anunciado e proferido em cada expressão linguística humana. O discurso apofático, entretanto, não deve ser tomado em sentido absoluto, pois não é o ser, mas o logos que deixa a Deus um espaço suficiente para poder ser nomeado. Palavras-chave: Meister Eckhart – nascimento do logos – linguagem – discurso apofático

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42

KHORKOV, Mikhail. "Zur Meister Eckhart-Rezeption im Spätmittelalter." Recherches de Théologie et Philosophie Médiévales 77, no. 1 (2010): 125–36. http://dx.doi.org/10.2143/rtpm.77.1.2050374.

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43

Wiseman, James. "Teaching Meister Eckhart: A Lonerganian Approach." Eckhart Review 19, no. 1 (2010): 47–64. http://dx.doi.org/10.1558/mmt.v19.47.

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44

Torevell, David. "Oliver Davies,Meister Eckhart Mystical Theologian." Medieval Mystical Theology 21, no. 1 (2012): 138–40. http://dx.doi.org/10.1558/mmt.v21i1.138.

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45

O'Donohue, John. "The Epistemological Imagination of Meister Eckhart." Eckhart Review 17, no. 1 (2008): 18–34. http://dx.doi.org/10.1179/eck.17.1.g5626401327070hj.

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46

Wyse, Hymie. "The Sensuous Imagination: Embodying Meister Eckhart." Eckhart Review 17, no. 1 (2008): 35–43. http://dx.doi.org/10.1179/eck.17.1.h3qr64mt718g3452.

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47

Davies, Oliver. "Meister Eckhart and the Modern World." Eckhart Review 3, no. 1 (1994): 5–14. http://dx.doi.org/10.1179/eck_1994_3_1_003.

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48

Friedlander, Albert H. "Meister Eckhart , Maimonides, and Paul Celan." Eckhart Review 3, no. 1 (1994): 14–30. http://dx.doi.org/10.1179/eck_1994_3_1_004.

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49

Van Nieuwenhove, Rik. "Meister Eckhart and Jan Van Ruusbroec." Medieval Philosophy & Theology 7, no. 2 (1998): 157–93. http://dx.doi.org/10.5840/medievalpt19987210.

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50

Kahnert, Klaus. "Notizen: Gründung der Meister-Eckhart-Gesellschaft." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 9 (December 31, 2004): 201–2. http://dx.doi.org/10.1075/bpjam.9.12kah.

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