Resumen: La relación entre Santo Tomás de Aquino y el Maestro Eckhart es un tema complejo, especialmente en lo referido a la noética. Nuestro trabajo explora la posibilidad de establecer conexiones y diferencias a partir del ejemplo noético del muro usado por el Aquinate en De unitate intellectus, y al cual Eckhart hace referencia en algunas de sus obras. Se ofrece un análisis del ejemplo del muro y su uso por parte de Eckhart en algunos de sus sermones y tratados. A partir de ahí, se concluye que la perspectiva de Eckhart, si bien conoce la posición del Aquinate, supera los esquemas tomistas.

Abstract: The relationship between Thomas Aquinas and Meister Eckhart is -especially with regards to noetics- a complex matter. This paper explores the possibility of identifying coincidences and differences in their approaches starting from the noetic example of the wall used by Thomas in De unitate intellectus, which Eckhart also mentions in some of his works. I present an analysis of the example of the wall and of its use by Eckhart in a group of his sermons and treatises. As a conclusion, I claim that Eckhart, though acquainted with Thomas’ position, develops a perspective that goes beyond the Thomist framework.

Terminology development is needed for effective science communication, planning, teaching, and learning in indigenous African languages. This need includes species-specific names in indigenous languages for wild birds, which are key indicators of biodiversity and the state of the environment. We report here the successful allocation of isiZulu names to all South African bird species, focusing on the final phase of naming species that are unknown or rare in KwaZulu-Natal Province (traditional home of the Zulu people) and thus have no indigenous naming history. We applied principles and procedures used previously for naming species known in KwaZulu-Natal: (1) reference to early bird books, dictionaries and other literature; (2) in-person workshops that included isiZulu language academics, professional Zulu bird guides, and birders; and (3) linguistic strategies to apply Zulu folk taxonomy to scientific ordering of species. At a three-day in-person workshop, we named 327 species unknown or vagrant in KwaZulu-Natal. Much time was spent on allocating cluster names to locally unfamiliar bird groupings such as tropicbirds, gadfly petrels, sandgrouse, and wheatears. The most frequent linguistic strategy was coinage by extension, where previously established isiZulu cluster names, for example ujolwane for 'sparrow', were extended by species qualifiers, as in ujolwanomkhulu (sparrow that is great) for Great Sparrow (Passermotitensis). True coinage was also used, as in unothingo ('rainbow') for African Pitta (Pitta angolensis). The resulting catalogue of isiZulu names for all 876 South African species completes the terminology development phase to facilitate engagement of isiZulu in science and conservation involving birds. SIGNIFICANCE: • In an inclusive, stepwise and evaluative process, isiZulu names have been allocated to all wild bird species occurring in South Africa. • A template is provided for naming bird species in southern African indigenous languages, using established indigenous names and coined names. • Matters of biodiversity conservation involving birds can now be better communicated in isiZulu, with benefit to the environment and human communities.

This article presents a compelling case for the transformative potential of Meister Eckhart's spiritual interpretation in the context of Indonesian biblical studies. It sets out to accomplish two primary objectives. First, the article conducts a thorough analysis of Eckhart's distinct spiritual interpretation, positioning it in dialogue with contemporary biblical methodologies. Second, it leverages Hans Georg Gadamer's concept of 'fusion of horizons' alongside Paul Ricoeur's 'phenomenological interpretation' framework to appropriate Eckhart's insights in the Indonesian context. Methodologically, the article examines Eccl 10:5-7 through the lens of modern biblical interpretative approaches including historical-critical and literary-critical perspectives. It then contrasts these with Eckhart's spiritual interpretation via a dialogical analysis. The culmination of this study is the application of Eckhart's interpretive strategies to Indonesian biblical interpretation, guided by the theoretical underpinnings of Gadamer and Ricoeur. The ultimate goal is to enrich Indonesian biblical studies, emphasising spiritual formation grounded in Eckhart's teachings.

Resumen En este artículo se revisa el lugar que ocupa Eckhart en L’essence de la manifestation, a fin de establecer correspondencias y afinidades entre el místico renano y la peculiar concepción que de la fenomenología sostiene Michel Henry. Se trata de analizar la estrecha cercanía entre el alma humana y Dios postulada por Meister Eckhart y su vinculación con la conocida noción de Vida presente en el autor francés. Henry es proclive a fundar una filosofía primera asociada a la pura autoafección, describiendo la Vida sea como pura inmanencia, sea como una ipseidad algo problemática. En general, el trabajo teórico de los representantes del “giro teológico de la fenomenología francesa” (Janicaud) cuestiona al sujeto clásico de la Modernidad, sin por eso traer a colación la causa de un Dios Revelado ni el que resulta de una teología natural. Este trabajo, en suma, no es el esfuerzo de pensar a un Dios confesional ni tiene un propósito evangélico. Lejos de ello, se trata de precisar el nexo entre Henry y Eckhart, puesto en escena por aquél, y si tal nexo es coherente con lo que Henry piensa acerca de un modo de manifestación que ya no implica distancia fenomenológica alguna: la manifestación del pathos de la Vida.

Abstract This article reviews the place that Eckhart occupies in L'essence de la manifestation, in order to establish correspondences and affinities between the Rhenish mystic and the peculiar conception of phenomenology that Michel Henry holds. It seeks to analyze the close proximity between the human soul and God postulated by Meister Eckhart and its connection with the well-known notion of Life present in the French author. Henry is inclined to found a first philosophy associated with pure self-affection, describing Life either as pure immanence or as a somewhat problematic ipseity. In general, the theoretical work of the representatives of the "theological turn of French phenomenology" (Janicaud) questions the classical subject of Modernity, without therefore bringing up the cause of a Revealed God or the one that results from a natural theology. This work, in short, is not the effort to think of a confessional God nor does it have an evangelical purpose. Far from it, it is a question of specifying the link between Henry and Eckhart, staged by the former, and whether such a link is coherent with what Henry thinks about a mode of manifestation that no longer implies any phenomenological distance: the manifestation of the pathos of Life.

Resumen: Meister Eckhart, con un método curiosamente axiomático, presenta en una selección de pasajes ciertas propiedades de la naturaleza divina al apelar al recurso lógico de la reductio ad absurdum. Luego de exponer que el ser, la unidad y la infinitud son características de la esencia divina, Eckhart plantea desarrollar argumentos que tengan como premisas precisamente la negación de estas. Al hacerlo, todos los razonamientos recaen, invariablemente, en contradicción. Así, el presente trabajo señala, en primer lugar, consideraciones de índole metodológico que remarcan la peculiaridad de un sistema axiomático en el marco de la Escolástica, por un lado, y discuten la relación entre la predicación positiva sobre Dios y el recurso a la vía negativa, que parecería negar la posibilidad de hacerlo, por otro. En segundo lugar, se presentan los desarrollos de estos argumentos. Estos, a su vez, permiten observar el sistema metafísico que opera como fundamento del pensamiento eckhartiano.

Abstract: By a peculiar axiomatic method, Meister Eckhart presents in a selection of passages certain properties of the divine nature through the logical resource of the reductio ad absurdum. After stating that being, unity and infinity are characteristics of the divine essence, Eckhart proposes to develop arguments that have as premises precisely the negation of these. In doing so, all reasoning invariably falls into contradiction. Thus, this paper points out, firstly, methodological considerations that highlight the peculiarity of an axiomatic system in the framework of the Scholastic, on the one hand, and discuss the relationship between this positive predication about God and the via negativa, which would seem to deny the possibility of doing so, on the other. Secondly, it presents the selected arguments. These, in turn, allow us to observe the metaphysical system that operates as the foundation of Eckhartian thought.

Resumen: El presente artículo realiza una interpretación histórico-especulativa de la doctrina de la imago dei del maestro Eckhart a partir de la categoría del “alma como imagen” de Plotino presente en el texto de la Enéada V. Para lograr lo anterior, (i) se analiza la filosofía plotiniana, el itinerario del alma hasta su unión con la Inteligencia (segunda hipóstasis) y especialmente la categoría de imagen en la Enéada V (3) de Plotino; (ii) luego se expone la doctrina de la imago dei de Eckhart considerando la condena que sufre por parte del papa Juan XXII, analizando los presupuestos metafísicos y algunos textos de su obra alemana. Finalmente (iii) se ponen en evidencia los vínculos conceptuales entre ambos autores, especificando las confluencias respecto a la categoría de imagen.

Abstract: This article makes a historical-speculative interpretation of the doctrine of the imago dei of master Eckhart from the category of the “soul as image” of Plotinus present in the text of Ennead V. To achieve this, (i) it is analysed the Plotinian philosophy, the itinerary of the soul until its union with Intelligence (second hypostasis) and especially the category of image in the Ennead V of Plotinus; (ii) it is exposed the doctrine of Eckhart's imago dei considering the condemnation suffered from the Pope John XXII, analyzing the metaphysical presuppositions and some texts of his German work. Finally (iii) are highlighted the conceptual links between both authors, specifying the confluences regarding the image category.

Prayer, meditation and contemplation have long been established as essentials in human life all over the world. Yet, even by a religious devotee, they are regarded in one way or another as insignificant and secondary: what is taken into accounts is just getting things done. Thus, prayer sounds simply as 'saying words', and meditation is an obscure and complicated practice not easily understood. Even if there is any advantage, it is recognised and perceived as totally detached from the life of average people. Contemplative life is indeed sometimes seen as something sceptical. The article challenges the perspective and saying that the absolute principle of prayer is intensifying intimate accomplishment in love, the awareness of God. The authentic goal of meditation is the search and discovery of advanced dimensions in freedom, illumination and love, in intensifying our awareness of our life in God. Besides, people usually consider contemplative life as the opposite of active life and prefer to contemplative life. Using one of the greatest Catholic mystic's perspective, the article shows that contemplative life is not better than active and not vice versa. Both are necessary. In this case, the article also put into a dialogue with Islamic spirituality. CONTRIBUTION: This article enriches the current debate on contemplation and action; it also shatters the complains that mysticism, instructs and guides abandonment from worldly interests and introduces what we can called a new mysticism, that is, an 'activist mysticism of dynamised silence'.

Abstract: The controversial question of the relationship between Eckhart and Thomas Aquinas can be clarified by considering the paths of these two Dominicans, who were almost contemporaries. Both became masters at the University of Paris, but Eckhart was more oriented toward preaching in circles characterized by their deep spiritual thirst (nuns, beguines, etc.). Eckhart followed Aquinas in many respects, for example, in the conviction that there is only one truth, the exitus-reditus schema. Yet Eckhart emphasized certain ontological principles, placed himself in the perspective of God, and considered divine eternity to be a “present now.” Thus, eternal bliss is already possible. It bursts into the ground of the soul of the detached person.

Resumen: La controvertida cuestión de la relación entre Eckhart y Tomás de Aquino se clarifica al considerar el itinerario de ambos dominicos, casi contemporáneos. Los dos llegaron a ser maestros de la universidad de París, pero Eckhart estuvo más orientado hacia la predicación en ambientes con una profunda sed espiritual (monjas, beguinas). Sigue a Tomás en numerosos aspectos: la convicción de que hay una única verdad, el esquema exitus-reditus, etc. Sin embargo, Eckhart destaca ciertos principios ontológicos, se sitúa en la perspectiva de Dios, y considera que la eternidad divina es un “ahora presente”. Por ello, la bienaventuranza eterna ya es posible, irrumpe en el fondo del alma de la persona desprendida.

Abstract In this article we intend to present the three logical “moments” of the created esse that are identfiable in his Prologue to the Work of Propositions’. Firstly, we present the main struc- ture of reality, which positions the esse as the sphere of conceptual representation of the created world. In this way, we can explain how the esse is God (“esse est Deus”) even though, as effect, it’s not God -understanding “God” as cause. Secondly, after presenting the general structure of reality, we present the movement within the sphere of the esse. And there we can find three “moments”: the esse itself, the esse absolutum, as the grounding of the world; the ente, as the representation of conceptual individuality; and the ente hoc, as the creature. This way, we seek to continue expanding the studies of the particularities of Eckhart’s thought.

Resumen El presente trabajo tiene como objeto exponer el despliegue que Meister Eckhart realiza del esse creado en el Prólogo a la Obra de las proposiciones. En primer lugar, presentamos el orden de la realidad propuesto por el Dominico, que presenta al esse como la esfera de la representación conceptual del mundo creado. De esta manera, podemos explicar cómo el esse es Dios (“esse est Deus”) aunque, al identificarlo como efecto, sea distinto a Dios (causa). En segundo lugar, luego de exponer la estructura general de la realidad, atendemos al movimiento dentro de la esfera del mundo. Y allí encontramos tres “momentos”: el esse absolutum mismo, el ente, como representación de la individualidad conceptual y el ente hoc, como la entidad que se despliega en el plano finito. De esta manera, buscamos continuar ampliando los estudios de las particularidades del pensa miento eckhartiano.

BACKGROUND: Great strides have been made in decreasing paediatric human immunodeficiency virus (HIV) infections, especially in sub-Saharan Africa. In South Africa, new paediatric HIV infections decreased by 84% between 2009 and 2015. This achievement is a result of a strong political will and the rapid evolution of the country's prevention of mother-to-child transmission (PMTCT) guidelines. OBJECTIVES: In this paper we report on the implementation of a large PMTCT programme in Soweto, South Africa. METHODS: We reviewed routinely collected PMTCT data from 13 healthcare facilities, for the period 2002-2015. Antiretroviral therapy (ART) coverage among pregnant women living with HIV (PWLHIV) and the mother-to-child transmission (MTCT) rate at early infant diagnosis were evaluated. RESULTS: In total, 360 751 pregnant women attended the facilities during the review period, and the HIV prevalence remained high throughout at around 30%. The proportion of PWLHIV presenting with a known HIV status increased from 14.3% in 2009 when the indicator was first collected to 45% in 2015, p < 0.001. In 2006, less than 10% of the PWLHIV were initiated on ART, increasing to 88% by 2011. The MTCT rate decreased from 6.9% in 2007 to under 1% from 2013 to 2015, p < 0.001. CONCLUSION: The achievements in decreasing paediatric HIV infections have been hailed as one of the greatest public health achievements of our times. While there are inherent limitations with using routinely collected aggregate data, the Soweto data reflect progress made in the implementation of PMTCT programmes in South Africa. Progress with PMTCT has, however, not been accompanied by a decline in HIV prevalence among pregnant women.

RESUMO A tradução árabe de alguns trechos do tratado de metafísica "Elementatio Theologiae" de Proclo, conhecida com o nome de "Liber de Causis" e atribuída erroneamente a Aristóteles, influenciou três grandes pensadores dominicanos da Idade Média: Alberto Magno, Tomás de Aquino e Meister Eckhart. Composto de 31 proposições, defende a tese da existência de uma causa primeira que dá o ser a tudo o que existe, sem nenhuma exceção. Os estudiosos são unânimes em reconhecer que este livro pseudoepigráfico possui um peso relevante nos momentos centrais da obra eckhartiana, tanto latina quanto alemã. Em particular, o turíngio lança mão da auctoritas do "Liber de Causis" para sustentar a imanência-transcendência simultânea da causa primeira com relação às criaturas, a doutrina da hierarquia dos entes, a concepção do ser como ratio prima da criaturalidade, a inefabilidade de Deus. Além desses aspectos ontológicos, este trabalho apresenta também o aspecto especificamente antropológico do esvaziamento de toda criatura como conditio sine qua non para a união com o único Uno (einic ein), um traço inconfundível da presença do "Liber de Causis" na obra de Meister Eckhart.

ABSTRACT The Arabic translation of some stretches of the treatise on metaphysics "Elementatio Theologiae" of Proclus, known under the name "Liber de Causis" and wrongfully attributed to Aristotle, influenced three great Middle Age Dominican thinkers: Albertus Magnus, Thomas Aquinas and Meister Eckhart. Composed by thirty-one propositions, it advocates on the thesis of existence of a root cause that gives the being all things existing, with no exception. Scholars are unanimous in acknowledging that this pseudoepigraphic book has a relevant weight in the central topics of the Eckhartean works, on both the Latin and the German ones. Particularly, the Thuringian scholar makes use of the "Liber de Causis’s" auctoritas to hold that the simultaneous immanence-transcendence of the root cause regarding the creatures, the doctrine of the hierarchy of beings, the conception of the being as a ratio prima of creatureness, God’s ineffability. Besides those ontological aspects, the present work also presents the specifically anthropologic aspect of the emptying of all beings as conditio sine qua non for the union with the One Being (einic ein), an unmistakable trait of the presence of Liber de Causis in Meister Eckhart’s work.

Abstract For Eckhart the transformation of the human being operates from a progressive recognition that each one makes of his own creature condition in the light of God's intratrinitarian life. Human beings need to be freed from their constant insecurity and dependence on things and social conventions. Only in this way can he initiate that path of transformation which allows him to go from his earthly condition, truncated by possessions, fears and limitations to an existence in God full of the spirit, gratuitousness and freedom. This way (theosis) leads to union with God, but this is only achieved through the disengagement of things and ego.

Resumen Para Eckhart la transformación del ser humano opera a partir de un progresivo reconocimiento que cada uno hace de su propia condición creatural a la luz de la vida intratrinitaria de Dios. El ser humano necesita liberarse de su constante inseguridad y dependencia de las cosas y de las convenciones sociales. Solo así puede iniciar ese camino de transformación que le permite ir de su condición terrenal, truncada por posesiones, miedos y limitaciones hacia una existencia en Dios plena en el espíritu, en la gratuidad y en la libertad. Este camino (theosis) conduce a la unión con Dios, pero ésta solo se alcanza a través del desasimiento de las cosas y del ego.

Abstrac: The mystical theology of the Master Eckhart expresses a genuine experience of spiritual union with God and explains the mystery of revelation through a new theological language. His theology emphasizes the condition of the human being in his openness to God and the recognition of being a creature which in his freedom can assume the following of Jesus as a path that passes through obedience kenosis and suffering. In this journey Master Eckhart warns that man is always sustained by God and that he comes to know Him through detachment (abegescheidenheit). In all his theology we find that God has a favorite place to live: the human soul that has renounced his own self and in which God manifests his love and reveals himself.

Resumen: La teología mística del Maestro Eckhart manifiesta una genuina experiencia de la unión espiritual con Dios y explicita el misterio de la revelación mediante un lenguaje teológico novedoso. Su teología enfatiza la condición del ser humano en su apertura a Dios y el reconocimiento de ser criatura, que en su libertad puede asumir el seguimiento a Jesús como un camino que pasa por la obediencia, la kénosis y el sufrimiento. En este caminar, el Maestro Eckhart advierte que el hombre está siempre sostenido por Dios, y que llega a saber de Él mediante el desasimiento (abegescheidenheit). En toda su teología encontramos que Dios tiene un lugar preferido para habitar: el alma humana que ha renunciado a su propio yo y en la que Dios manifiesta su amor y se da a conocer.

Estos apuntes esbozan tres modelos de la metafísica en la Edad Media: los de Tomás de Aquino, Juan Duns Escoto y Maestro Eckhart. Si bien estos autores comparten la herencia y el imponente marco conceptual de la Metafísica de Aristóteles, sus propias sensibilidades y orientaciones filosóficas los llevan a elaborar tres formas distintas de «metafísica». Tomás de Aquino, apoyándose en la interpretación aristotélica de Avicena, considera la metafísica como una ontología general, la cual engloba una teología natural arraigada en la física y la cosmología. Juan Duns Escoto concibe también la metafísica como una ontología, pero la cimenta en un concepto unívoco del ente y rehúye toda intervención de la física en el conocimiento del primer principio de las cosas. Maestro Eckhart rechaza tanto la mediación de la ontología como de la física en la elaboración de la metafísica, que él concibe como una teología negativa que lo lleva a formular el concepto de Dios como "Uno". René Descartes opera una síntesis de la tradición filosófica medieval y de su propia visión de la mecánica: para él la metafísica no es ya cima final de la filosofía, sino raíz de todo saber y garantía de la veracidad de la nueva física.

These notes outline three models of metaphysics in the Middle Ages: those of Thomas Aquinas, John Duns Scotus and Master Eckhart. Although these authors share the inheritance and the imposing conceptual framework of Aristotle's Metaphysics, their own sensitivities and philosophical orientations lead them to elaborate three different forms of «metaphysics». Thomas Aquinas, relying on the Aristotelian interpretation of Avicenna, considers metaphysics as a general ontology, which encompasses a natural theology rooted in physics and cosmology. John Duns Scotus also conceives metaphysics as an ontology, but he bases it on a univocal concept of the entity and avoids any intervention of physics in the knowledge of the first principle of things. Master Eckhart rejects both the mediation of ontology and physics in the elaboration of metaphysics, which he conceives as a negative theology that leads him to formulate the concept of God as «One». René Descartes operates a synthesis of the medieval philosophical tradition and his own vision of mechanics: for him metaphysics is no longer the final peak of philosophy, but the root of all knowledge and guarantee of the truth of the new physics.