埃克哈特大师
放下一切，甚至你对上帝的愿望，上帝就会在你灵魂最深的根基中诞生。
定位
神秘主义者：超脱（Abgeschiedenheit）、放下（Gelassenheit），以及上帝在灵魂根基中的诞生。
核心思想
- 超脱（Abgeschiedenheit）与放下（Gelassenheit）
- 灵魂的根基
影响
受影响于 7
奥古斯丁
受其影响
Eckhart radicalised Augustine’s turn inward – God more inward than our inmost self – into the birth of God in the ground of the soul. Augustine, Confessions III.6.11; Meister Eckhart, German sermons; SEP “Meister Eckhart”
依据: AI 草稿
奥古斯丁 › 354–430
普罗克洛
受其影响
Eckhart knew Proclus’ metaphysics chiefly through the Liber de causis, an Arabic reworking of the Elements of Theology, citing it on the first cause’s immanence, transcendence and ineffability. Liber de causis; M. Raschietti, ‘Meister Eckhart leitor do Liber de causis’, Kriterion 60 (2019); SEP “Meister Eckhart”
依据: AI 草稿
普罗克洛 › 412–485
伪狄奥尼修斯（亚略巴古的狄奥尼修斯）
受其影响
Eckhart took up Dionysius’ negative theology – God beyond being and every name – and cited him for the soul’s union with the hidden God. Meister Eckhart, German sermons and Latin works; SEP “Meister Eckhart”; SEP “Pseudo-Dionysius the Areopagite”
依据: AI 草稿
伪狄奥尼修斯（亚略巴古的狄奥尼修斯） › 约480–530年
迈蒙尼德
受其影响
Eckhart often cited ‘Rabbi Moses’ in his Latin works, taking up Maimonides’ negative theology of divine names, notably in his commentary on Exodus. Meister Eckhart, Expositio libri Exodi; SEP “Meister Eckhart”; SEP “Maimonides”
依据: AI 草稿
迈蒙尼德 › 1138–1204
大阿尔伯特
受其影响
Eckhart’s thought shows the influence of Albert’s Neoplatonic Aristotelianism; he cited Albert in an Easter sermon of 1294, but whether he studied under him in Cologne is uncertain. Meister Eckhart, Sermo Paschalis (Paris, 1294); SEP “Meister Eckhart”; SEP “Albert the Great”
依据: AI 草稿
大阿尔伯特 › 约1200–1280年
托马斯·阿奎那
受其影响
Trained in the Thomism of the Dominican order, Eckhart departed from Thomas in his Parisian Questions (1302–03) by placing understanding above being in God. Meister Eckhart, Quaestiones Parisienses I (1302–03); SEP “Meister Eckhart”
依据: AI 草稿
托马斯·阿奎那 › 约1225–1274年
玛格丽特·波雷特
受其影响 存在争议
Eckhart’s teaching on the soul’s nothingness and detachment has close parallels in Porete’s Mirror of Simple Souls; he was in Paris in 1311, but direct use is disputed. Marguerite Porete, Le Mirouer des simples ames; B. McGinn (ed.), Meister Eckhart and the Beguine Mystics (1994); SEP “Meister Eckhart”
依据: AI 草稿
玛格丽特·波雷特 › 约1250–1310年
影响了 4
库萨的尼古拉
影响了
Cusanus owned and annotated a large manuscript of Eckhart’s Latin works and defended Eckhart in his Apologia doctae ignorantiae (1449), while warning against reading him publicly. Nicholas of Cusa, Apologia doctae ignorantiae (1449); Cod. Cus. 21 (Bernkastel-Kues); SEP “Nicholas of Cusa”
依据: AI 草稿
库萨的尼古拉 › 1401–1464
马丁·海德格尔
影响了
Heidegger took the word Gelassenheit from Meister Eckhart for a thinking that lets things be, distancing it from Eckhart’s surrender of self-will to God’s will (Gelassenheit, 1959). M. Heidegger, Gelassenheit (1959); Der Feldweg (1949); J. D. Caputo, The Mystical Element in Heidegger’s Thought (1978); SEP “Meister Eckhart”
依据: AI 草稿
马丁·海德格尔 › 1889–1976
西谷启治
影响了
Nishitani read Meister Eckhart’s breakthrough into the ‘ground’ of the Godhead as a Western counterpart to absolute nothingness (‘God and Absolute Nothingness’, 1948; Religion and Nothingness, 1961). Nishitani Keiji, Kami to zettai mu (1948); Shūkyō to wa nanika (1961); SEP “Nishitani Keiji”
依据: AI 草稿
西谷启治 › 1900–1990
作品
- 约1320年德语布道集与论文
论超脱、舍弃，以及上帝在灵魂中的诞生。
立场
Eckhart’s preaching aims at the union of the soul with God. Beyond all images and concepts lies the “ground” of the soul, where God gives birth to his Son in us. To reach it one must let go of everything – possessions, plans, even one’s own will and images of God: this is “releasement” (Gelassenheit) and detachment. God himself is ultimately beyond being, a silent “desert” prior to the persons of the Trinity. Eckhart forged much of the abstract vocabulary of the German language, and his bold paradoxes inspired the German mystics, later Hegel and Heidegger, and modern dialogue with Buddhism and Vedanta.
生平与背景
Born around 1260 in Thuringia, Eckhart became a Dominican, held the master’s chair in Paris twice and led his order in Saxony. Later he preached to religious women and lay people in Strasbourg and Cologne, in German. Accused of heresy in Cologne, he defended himself before the papal court in Avignon and died around 1328, shortly before some of his propositions were condemned in 1329.
其他主要作品
- Talks of Instruction (c. 1295)
- Opus tripartitum (c. 1310)
- The Book of Divine Consolation (c. 1318)
- German Sermons and Treatises (c. 1320)
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