La présente étude s’emploie à reconstruire et à analyser la conception eckhartienne de l’auto-intellection de Dieu, afin de mettre en évidence les divers enjeux de cette question, et par suite de mesurer l’importance exacte qu’elle revêt dans l'œuvre et la pensée du Maître rhénan – surtout quant à son effort spéculatif pour accuser la réalité métaphysique de l’Intellect divin et rendre compte de son opérativité. L’ensemble de cette recherche se fonde sur un extrait du Sermon allemand 80, qui expose avec force et concision la richesse de l’intellectualité de Dieu à travers l’étendue de son acte d’auto-intellection, et propose ainsi une vue synoptique d’un traitement systématique de la question. Dans cette perspective, il s’agit en outre de montrer la cohérence systématique de la métaphysique eckhartienne du flux – caractéristique de l’école albertinienne –, qui correspond à une logique de l’actualité et de la productivité de l’Intellect divin, en établissant alors le lien causal et progressif entre : 1. la définition de Dieu comme intellectus per essentiam (un leitmotiv de la pensée spéculative d’Eckhart), 2. l’acte pur d’auto-intellection qui traduit son intelligere, 3. la procession des Personnes in divinis comme déploiement formel de cet acte (bullitio), et 4. l’émanation des créatures comme mouvement proversif de l’Intellect divin s’intelligeant lui-même, et exerçant de la sorte sa causalité créatrice (ebullitio). Cette étude permet dès lors de dégager une triple considération de l’acte d’auto-intellection de Dieu comme Pensée substantielle et subsistante, comme Pensée trinitaire et bouillonnante, et enfin comme Pensée créatrice et débordante / The present study is devoted to the reconstruction and the analysis of the Eckhartian conception of God’s self-knowledge, so as to emphasize the diverse stakes of this question, and to measure the exact importance which it hold in the work and the thought of Rhenish Master – especially concerning his speculative effort to describe the metaphysical reality of the divine Intellect and to report its operativity. The whole of this research bases on an extract of the German Sermon 80, which explains with strength and conciseness the wealth of God’s intellectuality trough the area of his act of self-knowledge, and so propose a synoptic view of a systematic treatment about this topic. Furthermore, the question is whether to show the systematic coherence of the Eckhartian metaphysics of flow – characteristic of the Albertian school –, which corresponds to one logic of the actuality and the productivity of the divine Intellect, establishing then the causal and progressive link between: 1. The definition of God as intellectus per essentiam (a leitmotiv of Eckhart’s speculative thought, 2. The pure act of self-knowledge, which translates God’s intelligere, 3. The procession of the Persons in divinis as formal deployment of this act (bullitio), and 4. The emanation of creatures as exteriorized movement of the divine Intellect knowing itself, and so exercising its creative causality (ebullitio). This study allows consequently to draw a triple consideration of the act of God's self-knowledge as substantial and subsisting Thought, as Trinitarian and boiling, and finally as creative and overboiling

Thesis (M.A.)--Wheaton College Graduate School, 2005. / Abstract. Includes bibliographical references (leaves 59-63).

Dissertation--Kath.-Theologische Fakultät--Tübingen--Universität, 1998. / Bibliogr. p. 368-384.

Zugl.: Rostock, Univ., Diss., 2003

Zugl.: Freiburg (Breisgau), Univ., Diss., 2007

Zugl.: Eichstätt, Ingolstadt, Univ., Diss., 2004

Thesis (M.A.)--Wheaton College Graduate School, 2005. / Abstract. Includes bibliographical references (leaves 59-63).

Diss.--Philosophie--Universität Zürich, 1989. / Bibliogr. p. 264-308. Index.

Texte remanié de: Ph. D.--University of Chicago, 1991. / Bibliogr. p. 297-323. Index.

Submitted by isabela.moljf@hotmail.com (isabela.moljf@hotmail.com) on 2017-02-14T11:24:01Z No. of bitstreams: 1 adrianaandradedesouza.pdf: 325584 bytes, checksum: fc516740d5b1ee5092982e014ecc60a3 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-02-15T13:28:06Z (GMT) No. of bitstreams: 1 adrianaandradedesouza.pdf: 325584 bytes, checksum: fc516740d5b1ee5092982e014ecc60a3 (MD5) / Made available in DSpace on 2017-02-15T13:28:06Z (GMT). No. of bitstreams: 1 adrianaandradedesouza.pdf: 325584 bytes, checksum: fc516740d5b1ee5092982e014ecc60a3 (MD5) Previous issue date: 2007-08-30 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Falar do não-saber, em Eckhart, é remeter-se diretamente à noção de fundo da alma. Este trabalho consiste num relato do caminho da alma ao seu fundo, caminho cujo caminhar traduz um ir além da imagem, além da Trindade; caminho que é ele mesmo um retorno à Deidade. É nesse fundo que se dá a união última da alma com o divino e, simultaneamente, o nascimento de Deus. Para Eckhart todo o sentido desse nascimento depende de ele acontecer em cada um de nós: “Santo Agostinho pergunta: o que me adianta que esta geração esteja acontecendo, se não acontece em mim? Tudo depende, pois, de ela acontecer em mim.” (S.57). Segundo o autor, o conhecimento de Deus não se separa da vivência: conhecer Deus é também e, indissociavelmente, vivê-lo. Essa era a situação na qual se encontrava a cara Marta ou o não-saber: Marta simplesmente está sendo no tempo, ao modo e envio da interioridade. Nesse sentido, Eckhart vive a similaridade de dois aspectos: o Lesemeister, professor, leitor das escrituras; e o Lebemeister, o mestre da vida que, em conhecendo Deus, aprende também a vivê-lo. O que significa dizer que, em todo saber – ainda humano – estaria a aurora de uma realização ainda mais elevada compreendida como um não-saber que é divino. / To talk about not-know is to go directly to the notion of ground of the soul, in Eckhart. This work consists in a report of the way of the soul to its ground, a way that conducts to beyond the image, beyond the Trinity; a way that itself is a return to the Godhead. It’s in this ground that happens the last union of the soul with God, and, simultaneously, the God’s birth. For Eckhart, all the meaning of this birth depends on it happens in each one of us: “Saint Agostinho ask: What is this generation worth for, if it’s not happening to me? Everything depends, then, if it happens to me.” (S57). According to the author, the knowledge about Got cannot be separated from the experience. Knowing God is also live him. It was the situation in which Marta was, or the not-know. Marta is simply being in time, according to the interiority. This way, Eckhart lives the similarity of two aspects; the Lesemeister, teacher, a bible reader; and the Lebemeister,the master of life, that knows God and also learns how to live. What means that in every Knowing – a knowing human yet – would be the beginning of a realization still more elevated that is understood like a divine not- know.