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The subject of Mystical Languages of Unsaying is an important but neglected mode of mystical discourse, apophasis. which literally means "speaking away." Sometimes translated as "negative theology," apophatic discourse embraces the impossibility of naming something that is ineffable by continually turning back upon its own propositions and names. In this close study of apophasis in Greek, Christian, and Islamic texts, Michael Sells offers a sustained, critical account of how apophatic language works, the conventions, logic, and paradoxes it employs, and the dilemmas encountered in any attempt to analyze it. This book includes readings of the most rigorously apophatic texts of Plotinus, John the Scot Eriugena, Ibn Arabi, Marguerite Porete, and Meister Eckhart, with comparative reference to important apophatic writers in the Jewish tradition, such as Abraham Abulafia and Moses de Leon. Sells reveals essential common features in the writings of these authors, despite their wide-ranging differences in era, tradition, and theology. By showing how apophasis works as a mode of discourse rather than as a negative theology, this work opens a rich heritage to reevaluation. Sells demonstrates that the more radical claims of apophatic writers—claims that critics have often dismissed as hyperbolic or condemned as pantheistic or nihilistic—are vital to an adequate account of the mystical languages of unsaying. This work also has important implications for the relationship of classical apophasis to contemporary languages of the unsayable. Sells challenges many widely circulated characterizations of apophasis among deconstructionists as well as a number of common notions about medieval thought and gender relations in medieval mysticism.
This book introduces students to Christian mysticism and modern critical responses to it. Christianity has a rich tradition of mystical theology that first emerged in the writings of the early church fathers, and flourished during the Middle Ages. Today Christian mysticism is increasingly recognised as an important Christian heritage relevant to today's spiritual seekers. The book sets out to provide students and other interested readers with access to the main theoretical approaches to Christian mysticism – including those propounded by William James, Steven Katz, Bernard McGinn, Michael Sells, Denys Turner and Caroline Walker-Bynum. It also explores postmodern re-readings of Christian mysticism by authors such as Jacques Derrida, Jean-Luc Marion and Jean-François Lyotard. The book first introduces students to the main themes that underpin Christian mysticism. It then reflects on how modern critics have understood each of them, demonstrating that stark delineation between the different theoretical approaches eventually collapses under the weight of the complex interaction between experience and knowledge that lies at the heart of Christian mysticism. In doing so, the book presents a deliberate challenge to a strictly perennialist reading of Christian mysticism. Anyone even remotely familiar with Christian mysticism will know that renewed interest in Christian mystical writers has created a huge array of scholarship with which students of mysticism need to familiarise themselves. This book outlines the various modern theoretical approaches in a manner easily accessible to a reader with little or no previous knowledge of this area, and offers a philosophical/theological introduction to Christian mystical writers beyond the patristic period important for the Latin Western Tradition.
Focusing on the first seven centuries of the Islamic intellectual history, Unsaying God examines the ways in which Muslim, and some Jewish, scholars negated what they said about God in order to indicate the limits of human thought on the absolute. Ardogan Kars argue that contemporary studies on apophasis and negative theology in Islam are strongly motivated by the challenges and demands of modernity, and tend to preserve European universalism in the language of pluralism.
The Bridge Betrayed reveals the crucial role of the religious mythology of Kosovo in the destruction of Yugoslavia and the genocide in Bosnia. A new preface discusses the deepening crisis in Kosovo - the epicenter of that mythology.
In A Philosophy of the Unsayable, William Franke argues that the encounter with what exceeds speech has become the crucial philosophical issue of our time. He proposes an original philosophy pivoting on analysis of the limits of language. The book also offers readings of literary texts as poetically performing the philosophical principles it expounds. Franke engages with philosophical theologies and philosophies of religion in the debate over negative theology and shows how apophaticism infiltrates the thinking even of those who attempt to deny or delimit it. In six cohesive essays, Franke explores fundamental aspects of unsayability. In the first and third essays, his philosophical argument is carried through with acute attention to modes of unsayability that are revealed best by literary works, particularly by negativities of poetic language in the oeuvres of Paul Celan and Edmond Jabès. Franke engages in critical discussion of apophatic currents of philosophy both ancient and modern, focusing on Hegel and French post-Hegelianism in his second essay and on Neoplatonism in his fourth essay. He treats Neoplatonic apophatics especially as found in Damascius and as illuminated by postmodern thought, particularly Jean-Luc Nancy’s deconstruction of Christianity. In the last two essays, Franke treats the tension between two contemporary approaches to philosophy of religion—Radical Orthodoxy and radically secular or Death-of-God theologies. A Philosophy of the Unsayable will interest scholars and students of philosophy, literature, religion, and the humanities. This book develops Franke's explicit theory of unsayability, which is informed by his long-standing engagement with major representatives of apophatic thought in the Western tradition.
Sensible Ecstasy investigates the attraction to excessive forms of mysticism among twentieth-century French intellectuals and demonstrates the work that the figure of the mystic does for these thinkers. With special attention to Georges Bataille, Simone de Beauvoir, Jacques Lacan, and Luce Irigaray, Amy Hollywood asks why resolutely secular, even anti-Christian intellectuals are drawn to affective, bodily, and widely denigrated forms of mysticism. What is particular to these thinkers, Hollywood reveals, is their attention to forms of mysticism associated with women. They regard mystics such as Angela of Foligno, Hadewijch, and Teresa of Avila not as emotionally excessive or escapist, but as unique in their ability to think outside of the restrictive oppositions that continue to afflict our understanding of subjectivity, the body, and sexual difference. Mystics such as these, like their twentieth-century descendants, bridge the gaps between action and contemplation, emotion and reason, and body and soul, offering new ways of thinking about language and the limits of representation.
This book explores the thought of Jacques Derrida as it relates to the tradition of apophatic thought—negative theology and philosophy—in both Western and Eastern traditions. Following the Introduction by Toby Foshay, two of Derrida's essays on negative theology, Of an Apocalyptic Tone Newly Adopted in Philosophy and How to Avoid Speaking: Denials, are reprinted here. These are followed by essays from a Western perspective by Mark C. Taylor and Michel Despland, and essays from an Eastern perspective by David Loy, a Buddhist, and Harold Coward, a Hindu. In the Conclusion, Jacques Derrida responds to these discussions.
Negative theology or apophasis - the idea that God is best identified in terms of 'absence', 'otherness', 'difference' - has been influential in modern Christian thought, resonating as it does with secular notions of negation developed in continental philosophy. Apophasis also has a strong intellectual history dating back to the early Church Fathers. Silence and the Word both studies the history of apophasis and examines its relationship with contemporary secular philosophy. Leading Christian thinkers explore in their own way the extent to which the concept of the apophatic illumines some of the deepest doctrinal structures of Christian faith, and of Christian self-understanding both in terms of its historical and contemporary situatedness, showing how a dimension of negativity has characterised not only traditional mysticism but most forms of Christian thought over the years.
A masterpiece of Arabic love poetry in a new and complete English translation The Translator of Desires, a collection of sixty-one love poems, is the lyric masterwork of Muhyiddin Ibn ‘Arabi (1165–1240 CE), one of the most influential writers of classical Arabic and Islamic civilization. In this authoritative volume, Michael Sells presents the first complete English translation of this work in more than a century, complete with an introduction, commentary, and a new facing-page critical text of the original Arabic. While grounded in an expert command of the Arabic, this verse translation renders the poems into a natural, contemporary English that captures the stunning beauty and power of Ibn ‘Arabi’s poems in such lines as “A veiled gazelle’s / an amazing sight, / her henna hinting, / eyelids signalling // A pasture between / breastbone and spine / Marvel, a garden / among the flames!” The introduction puts the poems in the context of the Arabic love poetry tradition, Ibn ‘Arabi’s life and times, his mystical thought, and his “romance” with Niẓām, the young woman whom he presents as the inspiration for the volume—a relationship that has long fascinated readers. Other features, following the main text, include detailed notes and commentaries on each poem, translations of Ibn ‘Arabi’s important prefaces to the poems, a discussion of the sources used for the Arabic text, and a glossary. Bringing The Translator of Desires to life for contemporary English readers as never before, this promises to be the definitive volume of these fascinating and compelling poems for years to come.
In this remarkable work, Reiner Schürmann shows Meister Eckhart, the thirteenth-century Christian mystic, as the great teacher of the birth of God in the soul, which shatters the dualism between God and the world, the self and God. This is an exposition of Eckhar's mysticism--perhaps the best in English--and, because Eckhart is a profound philosopher for whom knowing precedes being, it is also an exemplary work of contemporary philosophy. Schürmann shows us that Eckhart is our contemporary. He describes the threefold movement of detachment, release, and "dehiscence" (splitting open), which leads to the experience of "living without a why," in which all things are in God and sheer joy. Going beyond that, he describes the transformational force of approaching the Godhead, the God beyond God: "A man who has experienced the same no longer has a place to establish himself. He has settled on the road, and for those who have learned how to listen, his existence becomes a call. This errant one dwells in joy. Through his wanderings the origin beckons."