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.

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.

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.

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.

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.

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.

Abstract The main objective of this piece resides in demonstrating some of the essential elements of the Eckhartian Project that are fused to a nihilistic mysticism that observes (without observing) a manifestation of the deity in nothingness; this is to say, a Nothingeity. In fact, said term is introduced in this article, understanding it as a proposal about the manners in which to conceive that which is sacred, based on the contemplation of Nothingness. The attention is centered on some of the sermons elaborated by Eckhart, on two of his treaties and on the Bull, with which his writing was prohibited.

Resumen El principal objetivo de este escrito reside en mostrar algunos de los elementos esenciales del proyecto eckhartiano que están fusionados con una mística nihilista que observa (sin observar) en la nada una manifestación de la deidad, es decir, una Nadeidad. De hecho, en este artículo se introduce el término referido, comprendiéndolo como una propuesta sobre las maneras de concebir a lo sagrado a partir de la contemplación de la Nada. La atención se centra en algunos sermones elaborados por Eckhart, en dos de sus tratados y en la Bula con la que fueron prohibidos sus escritos.

The aim of this article is multiple. First, it weighs a series of reasons for which mysticism is still relevant for the analysis of man’s current human condition. Second, it proposes promise and absence as the devices of mysticism. Third, it exhibits, according to the reading of Alois Haas and Amador Vega of some of Meister Eckhart’s German sermons and Angelus Silesius’ The Cherubic Wanderer, the fundamental expositions of these authors’ mysticism, namely: voidance of the soul, co-conceivement, God’s abyss and mystical union. At the same time it outlines how the thought of Eckhart and Silesius, besides being studied, produces echoes in some of the most important philosophical formulations of the 20th century.

El objetivo del presente artículo es múltiple. Primero, pondera una serie de razones por las cuales la mística aún es relevante para el análisis de la condición humana del hombre actual. Segundo, propone a la promesa y a la ausencia como dispositivos de la mística. Tercero, expone, desde la lectura que hacen Alois Haas y Amador Vega de algunos sermones alemanes del Maestro Eckhart y de El peregrino querúbico de Angelus Silesius, los planteamientos fundamentales de la mística de estos autores, a saber: el vaciamiento del alma, el coengendramiento, el abismo de Dios y la unión mística. Al mismo tiempo esboza cómo el pensamiento de Eckhart y Silesius, además de ser estudiado, produce ecos en algunas de las formulaciones filosóficas más importantes del siglo XX.

En este artículo intenta hacer el itinerario de la Vida a la Justicia a través de tres bloques de sentidos: 1º) sintetiza la estructura del libro de Michel Henry C´est Moi la Vérité; 2º) glosa el Sermón VI de M. Eckhart donde predica sobre la frase del Libro de la Sabiduría (5,16): Los Justos vivirán eternamente y su recompensa está con Dios; 3º) se rescatan dos modos de exponer la Justicia en San Anselmo de Cantorbery para mostrar que no difiere de la vida y es la fuente de donde emanan las obras con las que pueden edificarse la ética personal y la política que reúne a los hombres.

The following paper aims to work out the route from Life to Justice through three different moments: 1) it summarizes the structure of Michel Henry's book C'est Moi la Vérite; 2) it provides a commentary on Meister Eckhart´s Sermon VI in which the author preaches about the verse of the Book of Wisdom (5, 16): "But the just shall live for evermore: and their reward is with the Lord, and the care of them with the most High"; 3) it offers two ways of presenting the idea of Justice in Saint Anselm of Canterbury in order to show that it does not differ with life and that it is the source from which the works that might contribute to build the personal ethics and the politics that gather the humans come.

Neste artigo se tenta fazer o itinerário da Vida à Justiça, através de três blocos de sentidos: 1º) sintetiza a estrutura do livro de Michel Henry C'est Moi la Vérité; 2º) glosa o Semão IV de M. Eckhart, no qual ele prega sobre a frase do Livro da Sabedoria (5,16): Os justos viverão eternamente e sua recompensa está com Deus; 3º) são resgatados dois modos de expor a Justiça, em Santo Anselmo de Canterbury, para mostrar que ela não difere da Vida e é a fonte de onde emanam as obras com as quais podem ser edificadas a ética pessoal e a política que reúne os homens.