Meine Wanderungen und Wandlungen (German Edition)

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Arndt had meanwhile risen from privat-docent to extraordinary professor, and in was appointed to the chair of history at the university. In this year he published the first part of his Geist der Zeit , in which he flung down the gauntlet to Napoleon and called on countrymen to rise and shake off the French yoke. So great was the excitement it produced that Arndt was compelled to take refuge in Sweden to escape the vengeance of Napoleon.

Settling in Stockholm , he obtained government employment, and devoted himself to the great cause which was nearest his art, and in pamphlets, poems and songs communicated his enthusiasm to his countrymen. In he returned to Greifswald, but only for a few months. Meanwhile, pamphlet after pamphlet, and his stirring patriotic songs, such as " Was ist des Deutschen Vaterland?

When, after the peace, the University of Bonn was founded in , Arndt was appointed to impart of his Geist der Zeit , in which he criticized the reactionary policy of the German powers. The boldness of his demands for reform offended the Prussian government, and in the summer in he was arrested and his papers confiscated.

Although speedily liberated, he was in the following year, at the instance of the Central Commission of Investigation at Mainz , established in accordance with the Carlsbad Decrees, arraigned before a specially constituted tribunal. Although not found guilty, he was forbidden to exercise the functions of his professorship, but he was allowed to retain the stipend. The next twenty years he passed in retirement and literary activity. In he was reinstated in his professorship, and in was chosen rector of the university.

The revolutionary outbreak of rekindled in the venerable patriot his old hopes and energies, and he took seat as one of the deputies to the National Assembly at Frankfurt. He formed one of the deputation that offered the Imperial crown to Frederick William IV , and indignant at the king's refusal to accept it, he retired with the majority of von Gagern 's adherents from public life.

He continued to lecture and to write with freshness and vigour, and on his 90th birthday received from all parts of Germany good wishes and tokens of affection. He died at Bonn. Arndt was twice married, first in , his wife dying in the following year; a second time in His youngest son drowned in the Rhine in There are monuments to his memory at Schoritz, his birthplace, at the University of Greifswald, and in Bonn, where he is buried.

Originally an enthusiastic supporter of the ideas of the French revolution, Arndt dissociated himself from them when the Reign of Terror of the Jacobins became apparent. When Napoleon began to conquer Europe, this renunciation was transformed into hatred. Like Fichte and Jahn , Arndt began to define a German nation as a society of homogeneous descent, drawing on the history of the Germanic peoples and the "teutonic" Middle Ages.

Yet while his writings lack a specific political programme, they define external enemies instead. While freedom is often cited, it used in a diffuse context, just like the terms nation, home country and people. It has been noted, that the freedom Arndt envisioned was not that of a modern pluralistic society but a freedom of an archaic and Protestant tribal community. The Frenchmen are called weakened, womanish and morally depraved by Arndt while he praises German virtues which should be preserved: These ideas lead Arndt to produce a harshly critical anti-French propaganda during the Napoleonic occupation of the German states whereby he incited the Germans to hate the French people:.

I could likewise say I hate the English presumption, the English prudery, the English seclusiveness. These hated, despised, dispraised characteristics are not yet vices as such, from the peoples that they represent they may come with great virtues which I and my people are lacking. Therefore let us hate the Frenchmen quite freshly, let us hate our Frenchmen, the infamisers and destroyers of our power and virginity, even more, now that we feel how they weaken and enervate our virtue and strength.

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He also warned of too close contact with Judaism. While he reasoned that "the seed of Abraham " was hardly predominant in a second generation after conversion to Christianity, he still warned of the "thousands which by the Russian tyranny will now come upon us even more abounding from Poland", "the impure flood from the East". If he who is free merely possessed freedom, then this freedom would be something external to him, and he would never be freedom itself.

What is key is that by freedom Eckhart understands nothing other than self-consciousness or the I. It is never the case that the I wants something other, rather it wants only itself; the I never knows something other, rather it knows only itself; the I is never open for anything other, rather it is open for itself alone.

Thus, the I is both cause of itself and conceives itself alone in itself. The itself known and wanted by the I, as well as defining its fundamental openness, is the other I —that is, the moment of self-relationality constitutive for the realm of the spirit. In summary, Eckhart can say: In the realm of the spirit, conceiving is bearing or giving birth—and therefore passive suffering is active production. This motif, however, is not limited to theological contexts. It also finds application as a philosophical motif.

This kind of language must be approached carefully, however, and demands close scrutiny now more than ever. On one hand, this paradigm composes the precondition for that analogical thinking that informs, among other things, the relation of the uncreated and the created. On the other hand, however, the paradigm of univocal causality refers to what, in line with Eckhart, must still be made thematic because, as what is first, it cannot be put into question: The goal of the rational form of life—of living in and with the spiritual perfections at the level of that transcendental being or being esse, ens convertible with the termini transcendentes the one, the true, and the good —is living in and from the absolute one in and from the divine nature as presuppositionless unity.

Winkler, , thus indicating that he in fact employed these attributes—if human reason—not as human, but as reason—is one with the divine nature or ground Echardus, Predigt 5b; DW I, 90, 8: Instead, unity is something that has always already been achieved. This being-unified is alone what matters Echardus, Predigt 12 ; DW I, , 8—9; Predigt 39 ; DW II, , 6—, 2 , because man as reason has left behind everything that stands in the way of his living in and from unity, and because the ground of the soul is more interior in this unity than it is in itself Mojsisch a, —; , — Living in and from unity in the manner envisioned by Eckhart as the end of self-discovery becomes possible through a change metabole in intellectual disposition.

The possible intellect—which, as defined by Aristotle, can become all things cf. De anima III 5 , a14—15 —is able to know either as ordinary consciousness in images, species of things or as self-consciousness through self-knowledge without images, free from images. The conversion in disposition—Plato speaks of a peristrophe of the soul cf. Res publica VII , c5 —leads the possible intellect to the uncreated and uncreatable ground of the soul, whose movement, as a process of reason, reaches its goal in the absolute one unialiter unum , a combination suggested by Proclus; Eckhart speaks of the luter pur clar Ein or indistinctum , the undifferentiated.

This goal, however, is itself nothing other than the ground of the soul.

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The ground of the soul in the absolute one is its own goal because self-consciousness is nothing other than one and the one, because freedom is nothing other than one and the one, because moral responsibility for oneself and others—Eckhart speaks of justice —is nothing other than one and the one. For Eckhart, this means that whoever is justice is always justice, because the I that would stand out from justice would no longer be an I.

The I always already knows that it is justice, however, because in knowing itself as just, it knows itself as justice; for the just man is justice. The I knows that it is just, however, because otherwise it does not know at all and is not even an I at all. The I is what it is only as rationality, as a knowing which knows that it is and knows what it is.

It is moreover the cause for God, insofar as God stands in relation to his creatures. For only the uncreated and uncreateable ground of the soul stands not in relation to creatures, but instead only in relation to itself cf. The I that knows itself, wills itself, and is its own abode, and therewith the I that is, in univocal causality, cause of itself and yet, in this unity, the one rationality, is, according to Eckhart, what man ought to become and what man can become in taking on the true poverty of spirit.

This is so since man has always been this I, is now this I, and always will be this I, even if he knows nothing of himself as this I. Consequently, the movement of reason, as Eckhart presents it, takes its point of departure from absolute unity and, as a principle, takes on being. This principle knows itself and wills itself, thinking thought in this way as its principiate, the ground of the soul in its uncreatedness and uncreatability. Since this thought is a thought of thinking, however, and thus itself thinking, this thinking that has been thought principiates its own principle in retrograde fashion.

As Eckhart puts it, the Son is reborn in the Father. This movement of reason, as one of self-discovery and self-cultivation, ends there, where it began, in presuppositionless unity, where it might begin anew. This is the fundamental process—taking place in and from unity—inherent to the self-knowing and self-willing I. Insofar as it knows itself and wills itself, this I is nothing other than what man is when he has transcended himself as a creature fraught with nothingness and entrusted himself to the movement of the ground of the soul, acknowledging this movement as the sole form of life: Nicholas of Cusa, when asked what he had to say about Eckhart, remarked that he had never read in Eckhart that the creature was identical with the creator.

Still, the teacher said that he had never read that he [Eckhart] thought that the creature was the creator, and praised his [Eckhart's] talent and ardor. Yet he wished that his [Eckhart's] books would be removed from public places; for the people are not ready for what he [Eckhart] often intersperses, contrary to the custom of other learned men, even though the intelligent find in them many astute and useful things. What Nicholas gave voice to is not simply the divide between medieval and modern thought, as well as that between orthodoxy and unconventionality, that he himself most remarkably straddled.

In fact, it remains a challenge even today to properly understand the Eckhartian thought that man is free only if he not merely possesses but instead is freedom. This is so, in part, because even scholarly language runs up against its limits in Eckhart. For we still cannot give adequate expression to the real meaning of the statement: For if our thought counsels it, our language must change, indeed, not only the language of scholars, but that of the people as well. Life of Meister Eckhart 2. Dietrich of Freiberg and Meister Eckhart 4. The Absolute Principle as Intellect without Being 5.

One as Unity 7. Dietrich of Freiberg and Meister Eckhart Of all those following in the tradition of Albert the Great who developed theories of the intellect in the 13th and 14th centuries, Dietrich of Freiberg went the furthest. Univocal Causality Between the uncreated and the created the predominant relationship is one of analogy , a relationship involving as well the disjunction of the two terms.

One as Unity The goal of the rational form of life—of living in and with the spiritual perfections at the level of that transcendental being or being esse, ens convertible with the termini transcendentes the one, the true, and the good —is living in and from the absolute one in and from the divine nature as presuppositionless unity.

Conclusion Nicholas of Cusa, when asked what he had to say about Eckhart, remarked that he had never read in Eckhart that the creature was identical with the creator. Aiebat tamen praeceptor se numquam legisse ipsum sensisse creaturam esse creatorem, laudans ingenium et studium ipsius; sed optavit, quod libri sui amoverentur de locis publicis, quia vulgus non est aptus ad ea, quae praeter consuetudinem aliorum doctorum ipse saepe intermiscet, licet per intelligentes multa subtilia et utilia in ipsis reperiantur. Nicholas of Cusa, Apologia doctae ignorantiae , ed. Meister Eckhart, Die deutschen und lateinischen Werke.

Die lateinischen Werke, Bd. Die deutschen Werke, Bd. Meister Eckharts Predigten Pr. Acta Echardiana , hrsg. Echardi Responsio ad Articulos sibi impositos de Scriptis et Dictis suis , hrsg. Meister Eckhart, Werke I: Meister Eckhart, Werke II: Eckhart von Hochheim, Utrum in deo sit idem esse et intelligere? Sind in Gott Sein und Erkennen miteinander identisch?

Deutsche Mystiker des vierzehnten Jahrhunderts , hrsg. Magistri Eckardi Opera Latina, I: Super oratione dominica , ed. Raymundus Klibansky, Lipsiae Quaestiones Parisienses , ed. Kaeppeli, Thomas, Praedicator Monoculus. Meister Eckehart, Deutsche Predigten und Traktate , hrsg. Master Eckhart, Parisian Questions and Prologues , transl. Magistri Echardi, Opera Latina I , ed. Secondary Sources Aertsen, J. Eine Neue Theorie der Bildlichkeit , Darmstadt.

Neue Perspektiven der mittelalterlichen Forschung , Loris Sturlese zum Geburtstag gewidmet, Hamburg , pp. Mystical Theologian , London. Dietrich of Freiberg, , De intellectu et intelligibili , in Opera omnia I, ed. Mit einem Geleitwort von M. Lutz-Bachmann, excerpta classica 20 Mainz, Von Augustin zu Machiavelli, Stuttgart.

Der Streit um die species intelligibilis und eine quaestio aus dem anonymen Sentenzenkommentar in ms. Sein oder Nichtsein — ist das hier die Frage? Meister Eckhart, Cusanus, Hegel , Hamburg. Geburtsjahr Meister Eckharts , in Philotheos 10, pp. Antike-Rezeptionen in der deutschen Literatur.

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Reihe 23, Theologie, Bd. Koch, Kleine Schriften , Bd. I, Storia e Letteratura. Raccolta di Studi e Testi, Bd. A Journal of Medieval Studies 72, pp. Studien zum Redaktor Lienhart Peuger. Rivista di storia della filosofia medievale 9, pp.

Studien zur Geschichte der Philosophie des Mittelalters. Analogy, Univocity and Unity , transl. Geburtstag, Miscellanea Mediaevalia, Bd. CIV Firenze , pp. Nicholas of Cusa, a, De docta ignorantia , ed. Symposion Kloster Engelberg , Germanistische Symposien. Denken der Einheit bei Meister Eckhart und G. Hegel , Philosophie und Religion.

Meister Eckhart

Ein antihierarchischer Dialog des Jahrhundert , in Theologische Revue , pp. Predigten Meister Eckharts, von Fachgelehrten gelesen und gedeutet , Bd. Annuario di storia della metafisica 2, pp. Thought and Language , Philadelphia. Texte und Untersuchungen, Bd. Zur philosophischen Deutung Meister Eckharts , Wien.