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We Walk the Path Together: Learning from Thich Nhat Hanh & Meister Eckhart by Brian J. Pierce OP 我们一起走这条路:向一行禅师和艾克哈特学习(Brian J. Pierce OP)
Pub Date : 2006-03-27 DOI: 10.1179/eck.15.1.v5474x3j2x340622
Vivian Boland
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引用次数: 0
Eckhart, Suffering and Healing 埃克哈特,《痛苦与治愈》
Pub Date : 2005-03-20 DOI: 10.1179/ECK.14.1.027350052K55G421
R. Woods
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引用次数: 2
How We Should Suffer? 我们应该怎样受苦?
Pub Date : 2005-03-20 DOI: 10.1179/ECK.14.1.YR574N6K3341008P
R. Stephens
Here I ask the question: how should we suffer? Asking this question presupposes another question, which is Why we should suffer, a question I’d like to explore with you before progressing to the ‘how’ of it. Suffering is more than pain. If we cast an eye over the dictionary, it is defined primarily as to undergo or endure; and secondarily as to go, or pass through, or be subjected to, a painful experience. Pain is an immediate sensation, and usually experienced physically even when it is caused by abstract rather than concrete manifestations. Moral or emotional pain produces biological effects – the now-cliched idea of ‘heartache’, or the more contemporary notion of the ‘breakdown’. The language we use to express emotional pain reflects that physical quality: we speak of being wounded or hurt. Grief is a pang for which we seek healing. We also speak of metaphorical pain – the agony of separation, the stab of betrayal. But physical pain is only ever a symptom – it is a message our body sends our brain, telling it to stop or avoid the action causing the unpleasant sensation. Pain is a healthy reaction: it insists that we be in the here and now. We are not distanced from pain: by its very nature it cannot be avoided or overlooked as it is a message that requires and receives our prompt attention. When we feel sudden and acute agony we are one with the pain, present to it while it lasts. Dealing with it and overcoming it take all our attention. We assume, perhaps falsely, that pain will have an end. When pain does not conform to this expectation; when in fact it becomes part of our life, is experienced long-term, we acquire a measure of distance from even acute pain. We move from a helpless position in which instinct takes over to a place where we are consciously aware of what we are undergoing: we suffer. Pain is centred in the body, and stills the mind to all but itself; suffering is experienced by more than our body. As Eckhart says in Sermon 13:
在这里,我要问一个问题:我们应该如何受苦?问这个问题的前提是另一个问题,那就是我们为什么要受苦,在讨论“如何”受苦之前,我想和你们一起探讨这个问题。苦难不仅仅是痛苦。如果我们翻看一下字典,它的主要定义是忍受或忍受;其次是经历、经历或遭受痛苦的经历。疼痛是一种直接的感觉,即使是由抽象的而不是具体的表现引起的,也通常能在身体上感受到。道德或情感上的痛苦会产生生物效应——现在已经过时的“心痛”概念,或者更现代的“崩溃”概念。我们用来表达情感痛苦的语言反映了身体上的痛苦:我们说受伤或受伤。悲伤是一种痛苦,我们寻求治疗。我们也谈论隐喻的痛苦——分离的痛苦,背叛的刺痛。但身体上的疼痛只是一种症状——它是我们的身体向大脑发送的一个信息,告诉它停止或避免引起不愉快感觉的行为。痛苦是一种健康的反应:它坚持让我们活在此时此地。我们并没有远离痛苦:就其本质而言,它是无法避免或忽视的,因为它是一个需要并得到我们及时关注的信息。当我们感到突然而剧烈的痛苦时,我们与痛苦是一体的,趁它还在,我们就活在它面前。处理和克服它占据了我们所有的注意力。我们假设,也许是错误的,痛苦会有结束的一天。当痛苦不符合这种期望;事实上,当它成为我们生活的一部分,长期经历时,我们就会与剧烈的疼痛保持一定的距离。我们从一个无助的位置,在本能的控制下,我们有意识地意识到我们正在经历什么:我们受苦。痛苦以身体为中心,使心除了自己以外,对一切都静止不动;痛苦不仅仅是我们身体所经历的。正如埃克哈特在第13篇讲道中所说:
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引用次数: 2
Discernment and Truth by Mark A. McIntosh 马克·a·麦金托什的《辨别与真理》
Pub Date : 2005-03-20 DOI: 10.1179/eck.14.1.h5m8v77844373w64
J. Donohue
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引用次数: 0
Theologies of Suffering: Eckhart, Henry Suso and Ursula Fleming 苦难的神学:艾克哈特,亨利·苏索和厄休拉·弗莱明
Pub Date : 2005-03-20 DOI: 10.1179/ECK.14.1.88066615244P186T
D. Duclow
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引用次数: 1
Eckhart on Humility 埃克哈特谈谦逊
Pub Date : 2005-03-20 DOI: 10.1179/ECK.14.1.H189H637V2J253K1
J. Mills
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引用次数: 0
An Introduction by the Chairman of the Eckhart Society 埃克哈特协会主席的介绍
Pub Date : 2005-03-20 DOI: 10.1179/eck.14.1.312316t136132528
J. Mills
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引用次数: 0
Meister Eckhart: Suffering and Freedom Meister Eckhart:苦难与自由
Pub Date : 2005-03-20 DOI: 10.1179/ECK.14.1.Q8L1414146694003
J. Milne
In many ways the question of suffering goes to the heart of the meaning of mysticism, and this is because, for Eckhart, our experience of suffering shows us directly our separation from God. But also our relation to suffering shows us our relation to the world, not only in how we conceive it but also how we act within it, especially in the ethical sphere. The question of suffering brings to light what we hold to be true or real or good, and whatever we hold to be true or real or good shapes our stance towards all that is, including our selfawareness or sense of being. In The Book of Divine Consolation Eckhart begins by saying:
在许多方面,苦难的问题都是神秘主义意义的核心,这是因为,对埃克哈特来说,我们苦难的经历直接表明我们与上帝的分离。但我们与苦难的关系也显示了我们与世界的关系,不仅体现在我们如何理解世界,还体现在我们如何在世界中行动,尤其是在伦理领域。苦难的问题揭示了我们所认为的真、实、善,而我们所认为的真、实、善则塑造了我们对一切事物的立场,包括我们的自我意识或存在感。在《神圣安慰之书》中,艾克哈特是这样开头的:
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引用次数: 0
From Detachment to Incarnation: A Study on Spiritual Advice in Eckhart's Early Teaching 从超然到化身:埃克哈特早期教学中的精神建议研究
Pub Date : 2004-03-20 DOI: 10.1179/eck.13.1.461h316qr766mp25
Wolfgang Wackernagel
An early collection of basic spiritual ground-rules, generally known as the ‘Talks of Instruction’ (Rede der Underscheidunge – that is RdU) are the inspiration for this paper. The collection was probably put together by Brother (not yet Master) Eckhart himself between 1294 and 1298, at the time when he was vicar of Thuringia and a prior of Erfurt, his convent of origin. As has often been pointed out, many of the main themes of Eckhart’s teaching are to be found in twenty-three (or twenty-four) short chapters, but without the full range of the speculative thought characteristic of his later writings, such as the Book of Divine Consolation.
早期收集的基本精神基本规则,通常被称为“教学谈话”(Rede der Underscheidunge -即RdU)是本文的灵感来源。这些收藏品可能是由埃克哈特修士(当时还不是大师)自己在1294年至1298年之间收集起来的,当时他是图林根的牧师,也是埃尔福特修道院的院长,埃尔福特修道院是他的故乡。正如人们经常指出的那样,埃克哈特教导的许多主题都可以在23(或24)个简短的章节中找到,但没有他后来的作品所特有的全面的思辨思想,比如《神慰之书》。
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引用次数: 0
Explanatory Shards of the Incarnation in Eckhart's Parisian Questions 埃克哈特《巴黎问题》中化身的解释性碎片
Pub Date : 2004-03-20 DOI: 10.1179/ECK.13.1.33361147158N1Q17
M. Demkovich
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引用次数: 0
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Eckhart Review
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