Eckhartian Mysticism as Scholastic Humanism

IF 0.3 0 RELIGION
Robert J. Dobie
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引用次数: 0

Abstract

ABSTRACT This essay seeks to propose a new way of looking at the so-called mysticism of Meister Eckhart as a ‘scholastic humanism’ Eckhart's thought is “humanist” in the sense that it argues that all truth is such only insofar as it is appropriated by and transforms intellectually and existentially the individually existing human being; but Eckhart's humanism is scholastic insofar as it sees the truths of scholastic philosophy and theology as being firmly rooted in this lived and inner appropriation of truth. To this end, this essay explores the ways in which Eckhart “translates” the often static and abstract categories of Aristotelian-Scholastic theology into what he argues is their lived, inner origin in the soul's journey to union with God. And what makes this appropriation of truth by the individual human being possible is that the inner “ground” of the human existence is also the inner “ground” of God, the principle of all existence, an identity revealed and actualized in the incarnation of Jesus Christ. Thus, Eckhart's “scholastic humanism” is also a thoroughly Christian humanism.
作为经院人文主义的埃克哈特神秘主义
本文试图提出一种新的方式来看待梅斯特·埃克哈特所谓的神秘主义,即“经院人文主义”。埃克哈特的思想是“人文主义”的,因为它认为,所有的真理只有在被个体存在的人所占有并在智力上和存在上加以改变时才是如此;但埃克哈特的人文主义是学院派的,因为他认为,学院派哲学和神学的真理,是牢牢扎根于这种活生生的、内在的对真理的占有。为此,本文探讨了埃克哈特如何“翻译”亚里士多德-经院神学中通常静态和抽象的范畴,使之成为他所认为的灵魂与上帝结合之旅中鲜活的、内在的起源。使个人对真理的这种占有成为可能的是,人类存在的内在“根据”也是上帝的内在“根据”,上帝是所有存在的原则,是耶稣基督的化身所揭示和实现的身份。因此,埃克哈特的“经院人文主义”也是一种彻底的基督教人文主义。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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