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By Peter Coates

Ibn 'Arabi and smooth suggestion is a call for participation to reassess the valuable and defining principles of modernity within the mild of Ibn 'Arabi's writings at the harmony of lifestyles.

In those international occasions it's a curious undeniable fact that the writings of Muhyiddin Ibn 'Arabi, which because the twelfth century have incalculably inspired the metaphysical constitution of a lot Oriental suggestion and perform, may still remian fairly unknown and undiscussed within the Western theoretical structure of the twenty first century.

This e-book is the 1st try to collect the West and the East in an open discourse among the traditional and the fashionable, the normal and the medical, the economic and the non-public.

It can be attract lecturers and scholars in psychology, sociology and philosophy, and to readers with an instructional or own curiosity in Ibn 'Arabi.

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Additional resources for Ibn 'Arabi and Modern Thought: The History of Taking Metaphysics Seriously

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On this view, the predominant colouring of “modern thought” (that is, assuming for the moment that there is a “predominant colouring”) results directly from the degree of self-knowledge of the theorizers themselves. But we would not want to say, for instance, that a theorist who proposes some form of new mathematics or a new theory about the effects of unemployment or poverty is necessarily devoid of self-knowledge in the sense Ibn ¡Arabi deploys the term. Academic theorizing does not imply self-knowledge or agnosticism or atheism or belief in the sacred, although in some individual cases such theorizing may take some such assumption as its premise or conclusion.

69–71. 61 In Jami’s Lawa¤ih, trans. E. H. |57, we read “Thus as we talked and yearned after the eternal life, we touched it for an instant with the whole force of our hearts. |6. |26), remarks that the Hindu term satchidananda (which is usually translated as Being-Consciousness-Bliss) is similar, in crucial respects, to Ibn ¡Arabi’s wahdat al-wujud. The whole question of the in¦uence of Hindu and Buddhist ideas on the work of Ibn ¡Arabi is an interesting one. 64 A. J. |58. In its most virulent form this type of argument was used by logical positivists to eliminate metaphysics in its entirety from the legitimate realm of philosophy and to denigrate the existentialism of Sartre and Heidegger.

99–120. H. Corbin, Creative Imagination in the Su¥sm of Ibn ¡Arabi, trans. R. |216–20. |7. |105. M. de Unamuno, cited in J. |15. |132–4. |101. T. |10–11. A. E. |12. A. Einstein, quoted in Journal of the Muhyiddin Ibn ¡Arabi Society (1984, Vol. |1. Muhyiddin Ibn ¡Arabi. The Wisdom of the Prophets. Partial translation of the Fusus al-Hikam, from Arabic to French by T. Burckhardt, and from French to English by A. |15. |15. Ibn ¡Arabi. Su¥s of Andalusia. Partial translation of the Ruh al-Quds and Durrat al-Fakhirah by R.

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