Eckhart The Philosopher
Meister Eckhart (1260 -- 1328) receives substantial attention both in scholarly literature and in various forms of spiritual cultures. Eckhart is usually thought of under the vague term "mysticism". He is thought to have sought a personal, experiential approach to understanding God rather than an approach through logic and reason.
Kurt Flasch's book "Meister Eckhart: Philosopher of Christianity" takes issue with a mystical approach to Eckhart. Indeed, Flasch is commendably wary of broad terms, such as "mystic", "idealist", "realist" and the like that are frequently used of individual philosophers and that tend to conceal more than they reveal. Flasch argues that Eckhart is a philosopher in the broadest sense in that he tries to give reasons for what he believes particularly in the matters of religious convictions and in matters concerning the nature of reality. He finds little of mysticism in Eckhart. Flasch, a scholar of Eckhart for over 60 years is Professor Emeritus of Philosophy at Ruhr University, Bochum. Published in 2009, his book was translated into English in 2015 by Anne Schindel and Aaron Vanides.
Although I have read works by and about Eckhart over the years, Flasch's book was my first by a contemporary German scholar. The references in the book's detailed bibliography are almost entirely German. (I noticed only one title in English.) If for no other reason, this book is worthwhile in showing the nature of current German scholarship and thinking about Eckhart. The book gave me a different perspective on Eckhart from other works I have read.
Flasch's book gives an overview of Eckhart's life and thought in its historical context. The book for the most part proceeds chronologically with Eckart's life and writings, to the extent that the latter can be dated. The book is highly erudite in its discussions of the ancient and medieval philosophy that Eckhart knew and to which he responded. For all its difficulty, this book can be read by those with an interest in Eckhart who are not scholars.
Most admirers of Eckhart probably are most familiar with his German sermons. Flasch discusses the sermons in his book, but he places them in the context of Eckhart's Latin writings. These works are dry, difficult, and not known to most readers. The importance of the Latin writings is to show the continuity and nature of Eckhart's thought. He spoke and wrote as a philosopher giving reasons for his views. Some modern readers of Eckhart tend to downplay the characteristics of his thought that resulted in the Papal condemnation by John XXII in the year after Eckhart's death. Flasch argues that Eckhart's thinking was indeed contrary to that of the Church in many respects and that Eckhart, an outsider, was trying to formulate a new understanding and philosophical basis for Christianity. To simplify greatly, Eckhart's thought was based upon his view of mind and of his understanding of reality. Eckhart saw reality primarily in universals, such as Being, Truth, Justice rather than in particulars. He rejected the philosophical nominalism that sees reality as consisting of individuals that would come to the fore shortly after his death.
Flasch takes the reader through some of Eckhart's Latin writings, including his projected long work the "Opus triparitum" which was never completed, and some of Eckhart's scriptural commentaries, including his studies of Genesis, the Wisdom literature, and Exodus. Flasch gives great emphasis to Eckhart's commentary on the logos in the Gospel of John. The studies of Eckhart's Latin writings is meant to dispel the view of Eckhart as a mystic and to show the concept of rationality underlying his thought.
Flasch discusses the German sermons but he wisely limits his focus to a close reading of passages in two works, including Eckhart's discussion of the story of Mary and Martha from the Gospel of Luke. He also dispels certain views of Eckhart's sermons that are frequently heard and that I in fact thought to be true -- such as the belief that Eckhart's sermons are only transcriptions by others of what Eckhart said and the belief that Eckhart preached primarily to women.
Together with the commentary on John the work of Eckhart's that receives most attention is the German "Book of Divine Consolation" with Flasch dates later in Eckhart's career than is sometimes done in earlier scholarship. He sees this book as setting out Eckhart's thought in a rigorous way with argument and as dispelling notions of Eckhart as primarily a mystic.
The final sections of the book discuss Eckhart's trial and defense together with the condemnatory bull issued by the pope.
This is an outstanding study of Eckhart that helped me see him differently and I think more truly than I had done. Readers with a serious interest in Eckhart will want to get to know Flasch's study.
Robin Friedman
