Talk:Doctrines of Meister Eckhart

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Text and/or other creative content from this version of Meister Eckhart was copied or moved into Doctrines of Meister Eckhart with this edit on 2006-03-20. The former page's history now serves to provide attribution for that content in the latter page, and it must not be deleted as long as the latter page exists.

Text and/or other creative content from this version of Doctrines of Meister Eckhart was copied or moved into Meister Eckhart with this edit on 15 July 2016. The former page's history now serves to provide attribution for that content in the latter page, and it must not be deleted as long as the latter page exists.

Eckhart and phenomenology

Toward the end of the current discussion of Eckhart's psychology, Eckhart's distinction between "the agent of the soul which enables one to see" and "the agent by which one knows that he sees" is likened to the distinction between the natural attitude and reflective understanding. This is a mistake. The agent of the soul which enables one to see is like Heidegger's authenticity, which is disclosed after quite a path of thinking that brings one to the heart of oneself, so to speak---a late stage in spiritual growth, Eckhart might say. It's analogous to a sense of deep self, whereas, to the contrary, the natural attitude is like proximal self, before any thoughtful growth. (Indeed, Heidegger's distinction in Being and Time between proximal concern and primordial care is the kind of distinction that Eckhart has in mind.) Deep self or authenticity is not anything like the beginning point that the pre-reflective natural attitude is in taking up phenomenological inquiry. The Husserlian analogue--well, there really isn't one, since existential issues came very late to Husserl's life, in the Crisis lectures, but---the Husserlian analogue would be the transcendental ego of The Formal and Transcendental Logic. I don't expect a reader here to accept this view, but rather to look further into the matter. You'll come to recognize that the enabling, though given, can't be known as such (as the enabling) except in light of a great deal of reflective learning. The writer of the "Doctrines" article presently has the point exactly backwards: It's only after a long path into reflective thinking that the distinction between the enabling as such and representation of it ("...one knows that...") can be appreciated. The best modern sense of this is indeed Heidegger's. After all, Heidegger was influenced by Eckhart early in his career, before writing Being and Time. Gedavis (talk) 01:20, 3 July 2011 (UTC)[reply]

Eckhardt and the Gnostics

What a genius Eckhardt was. Has anyone ever written a comparative study of Eckhardt, Boehme and some the doctrines of the Christian Gnostics? Would be fascinating.

Eckhart's Christian heresy differed from the Christian Gnostics who believed in a good god and a bad god. Eckhart was a pantheist who equated everything with the Christian God including a flea.[1]--71.108.27.247 (talk) 17:02, 2 August 2008 (UTC)[reply]

that is a user's *opinion* right above this comment.Makeswell (talk) 21:19, 14 September 2009 (UTC)[reply]

There seems to be major conflicts in meaning under the 'sin and redemption' section, first saying that sin is the infinite then that sin is the finite. please edit this as i doubt this reflects Eckhart's intention.Makeswell (talk) 21:19, 14 September 2009 (UTC)[reply]

Unsourced material

This article was created in 2006 as a WP:SPLIT from revision 44739528 of Meister Eckhart. That article had content added, for example this edit, without attribution. The text clearly has references copied (these 2005 edits) from somewhere but does not attribute the source. —BoBoMisiu (talk) 17:31, 10 February 2015 (UTC), modified 17:52, 10 February 2015 (UTC)[reply]

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