Orientador: Francisco Benjamin Souza Netto / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-04T00:50:09Z (GMT). No. of bitstreams: 1 Raschietti_Matteo_M.pdf: 710891 bytes, checksum: fca9a5e7fd2be876b23c19938740d7a9 (MD5) Previous issue date: 2004 / Resumo: ¿Fundo da alma¿ (Grund der Seele) é uma das muitas expressões que em Eckhart indicam, antes de tudo, a realidade mais verdadeira e profunda do ser humano. É o ser do homem enquanto homem, o homem universal, a natureza humana. Mas, enquanto ser, e pelo fato de que ¿esse est deus¿, é também o ser de Deus no homem, do homem em Deus ¿ portanto o fim da alteridade do ser. No fundo da alma não há nem representações nem modos, mas apenas Deus: e não o Deus determinado, mas o ¿Deus sine modis¿, a Divinitas (Gottheit) que é o Deus verdadeiro, o uno que está acima de todas as contradições. Essa presença de Deus é a geração no homem, pelo homem e por Deus, do logos, do Filho (Gottesgeburt). O tema da geração é desenvolvido a partir da reflexão trinitária, mas estende-se além do dogma. Para ilustrar as etapas do percurso racional de Meister Eckhart e compreender o significado da geração eterna do logos, esta dissertação analisa quatro questões fundamentais do pensamento de Eckhart a partir do poema Granum sinapsis, que condensa os aspectos principais da sua especulação filosófico-teológica: o conceito de uno e de ser, o conceito de alma, a questão do tempo, o nascimento do logos no fundo da alma. A mensagem de Eckhart revela a urgência de restabelecer o equilíbrio e o ritmo vital de exterioridade e interioridade, de unidade e multiplicidade, junto com a necessidade de redescobrir as riquezas escondidas no fundo da alma, para transformar as relações humanas que, somente por uma renovação interior dos indivíduos, podem ser salvas / Abstract: The ground of soul (Grund der Seele, in german) is one of the several expressions that, in Eckhart¿s thought, points to, first of all, the deepest and truthfull reality of the human being. He¿s the man being as man, the universal man, the human nature. But, as he is a being, and for the reason that ¿esse est deus¿ (the being is God), is also the being of God into the man, and of the man in God ¿ therefore, the end of being alterity. In the ground of soul there are neither representations, nor ways, but only God: He¿s not the God determined, however, but the ¿Deus sine modis¿ (God without ways), the Divinitas (Gottheit, Divinity) that is the true God, the One that¿s above all contradictions. This presence of God is the generation into the man, by the man and by God, of logos, the Son (Gottesgeburt, God¿s borning). The theme of generation is developed from the trinity reflexion, but extend itself over the dogma. In order to show the stages of Master Eckhart¿s rational journey and understand the meaning of the logos¿ eternal generation, this dissertation analyses four fundamental questions of Eckhart¿s thought, starting from the poem Granum sinapsis, which condenses the main issues of his philosophical and theological speculation: the concept of one and being, the concept of soul, the issue of time, the birth of logos in the ground of soul. Eckhart¿s message reveals the urgency to restore the balance and the rhythm of life between exteriority and interiority, unity and multiplicity, with the need to rediscover the richness hidden in the ground of soul, to transform human relationships that can only be saved through the inner renovation of the individual / Mestrado / Mestre em Filosofia

Habilitationsschrift : Philosophische Fakultät : Bonn, Rheinische Friedrich-Wilhelms-Universität : 1985.

Manqala games are played in large parts of Africa, Asia, the Caribbean, South-America and some parts of Europe. Bao is the variation which is found on the East African coast, and only in the Swahili speaking areas. Ways of playing Bao though differ along the coast, and de Voogt focused his research on the sophisticated variant of Zanzibar. The author deals with this Zanzibar variation of Bao in analogy to chess. The first aim of his research project was to find out what distinguishes a master of Bao from an ordinary player. Psychological methods, derived from the study of chess playing are his main methodological instruments, which make the book a remarkable study in the psychology of players, and the role of memory and calculation. His second aim is to introduce Bao to the field of computer games, comparable to computer-based chess.

Zugl.: Passau, Univ., Diss., 2008

Meister Eckhart exhibits an unprecedented confidence in the transcendental way of thought in medieval philosophy. Eckhart, unlike his predecessors, identifies being as such (ens commune) and God, allowing the most primary determinations metaphysics – ‘being,’ ‘one,’ ‘true,’ ‘good,’ – to function as both metaphysical and theological first principles. Eckhart placed them at the head of his projected Tripartite Opus, a vast work of quaestiones and commentaries whose intelligibility, he insists, requires the prior foundation of a supposed series of a thousand axioms. The table of contents remains, the opus propositionum does not. This thesis argues that what enables Eckhart to pursue the direct application of the transcendentals to the divine also makes it unrealizable. His determination of unity is twofold: as (i) indivisibility, and the standard transcendental conception of unity as a negation of the given positive content of being (ens); as (ii) indistinction, comprehending both the negation of otherness which produces the indivisible and the otherness that is negated. There is an inherent tension between Peripatetic metaphysics and Procline henology. Consequently, the Good is devalued when the Procline One appears within the transcendental perspective. Metaphysics, theology and, a fortiori for Eckhart, ethics, take no consideration of Goodness. I show how this tension gives rise to Eckhart’s association of the divine essence with the Neoplatonic One, while the Peripatetic One and the transcendental “true” function as the explanans of the Trinitarian intellectual self-return. This, in turn, gives rise to the constitutive function of the imago dei, and every imago as such, within that self-relation. Ultimately, this produces a standpoint wherein every essence, only as idea, contains the divine uniform infinity.

Zugl.: Dresden; Techn. Univ., Philosophische Fak., Diss., 2006.

Zugl.: Zürich, Univ., Diss., 1998

Zugl.: Tübingen, Univ., Lizentiatsschr., 2005

Inaug.-Diss.--Kiel. / Lebenslauf. "Literaturverzeichnis": p. 5.

Zugl.: Aachen, Techn. Hochsch., Diss., 2007 u.d.T.: Jordans, Stephanie: Reflexionen über Zeit und Raum im Werk Ernst Meisters unter besonderer Rücksicht der Metaphorologie