Language, Being and Creation in Ibn Arabi's al-Futuhat al-Makkiyya, "The Meccan Openings".

语言、存在和创造之间的关系是什么？这是一个贯穿西方正典的问题；从柏拉图到圣经，再到埃克哈特或海德格尔。这个项目揭示了非规范思想家和诗人伊本·阿拉比(1165，穆尔西亚-1240，大马士革)鲜为人知的作品，以扩展这些反思。通过利用数字人文科学的进步，并将文献学与思想史和物质文化研究结合起来，该项目将有助于当前围绕语言、存在和创造的辩论，这些辩论发生在不同学科之间。伊本·阿拉比生长在中世纪安达卢西亚的背景下，在那里，伊斯兰思想得到了希腊和犹太哲学的丰富。他的著作是用阿拉伯语写成的，尽管在欧洲或北美鲜为人知，但在中东和亚洲的宗教、哲学和文学研究中仍然很重要。伊本·阿拉比著名地遇到了哲学家阿弗罗斯，后者问他，通过神圣的灵感找到的解决方案是否与通过投机思维找到的解决方案相同。伊本·阿拉比的回答既是肯定的，也是否定的。这次会议经常被描述为伊斯兰神秘主义和哲学之间的决裂。然而，我们能否以不同的方式理解伊本·阿拉比的回应和后来的工作？例如，作为对哲学中确立的认识方式的延伸，而不是简单的拒绝？这些都是支撑我的项目的想法。最近的工作重新引起了人们对伊本·阿拉比的兴趣。该项目利用数字人文科学的发展，采用融合的方法，借鉴文献学、思想史和物质文化的研究成果，对al-Futuhat al-Makkiyya进行深入的分析，“麦干的开篇”是阿拉伯语原文。伊本·阿拉比的巨著《al-Futuhat》的第一个版本于1231年在大马士革完成。这本书还没有被翻译成欧洲语言。在al-Futuhat al-Makkiyya的《麦干开场白》中，伊本·阿拉比如何定义语言、存在和创造之间的关系？这是我项目核心的关键研究问题。这个问题提出了更多的小问题，包括：--阿拉伯语单词“wujud”通常被翻译为“存在”，但它也可以表示“发现”。伊本·阿拉比如何定义“wujud”？这个定义有多大的潜力来扩展我们对存在的理解？例如，它是否允许我们既认为存在是一种状态，又认为存在是一个过程？-伊本·阿拉比描述了存在的可能水平，即存在于实体中、存在于头脑中、存在于言语中、存在于写作中。写作是一种怎样的存在水平？它是否像阿甘本建议的那样，在潜在和现实之间扮演着一条通道的角色？伊本·阿拉比认为演讲与存在有什么关系？--写作意味着阅读。阅读与存在有什么关系？阿拉伯语中的阅读动词既表示阅读，也表示发音。伊本·阿拉比在他的语言理论和实践中是如何驾驭口语和文本之间的关系的？该项目旨在为当前围绕宗教、哲学、思想史和翻译研究中发生的关于语言、存在和创造的辩论做出贡献。语言是我们自我表达的关键媒介，因此它是个人和集体文化认同的核心。在更广泛的层面上，这个项目将让人们反思语言的意义和局限性及其创造潜力。

What is the relationship between language, Being and creation? This is a question that recurs across the Western canon; from Plato, to the Bible, to Eckhart or Heidegger. This project throws light on the little-known work of the non-canonical thinker and poet Ibn Arabi (1165, Murcia - 1240, Damascus) in order to extend these reflections. By using advances in the digital humanities and bringing together philology with intellectual history and the study of material culture, this project will contribute to current debates around language, Being and creation taking place across disciplines.Ibn Arabi grew up within the context of medieval Andalusia, in which Islamic thought was enriched by both Greek and Jewish philosophy. His work, written in Arabic, continues to be important in the study of religion, philosophy and literature in the Middle East and Asia, despite being little known in Europe or North America. Ibn Arabi famously met the philosopher Averroes, who asked him whether the solutions found through divine inspiration were the same at those found through speculative thought. Ibn Arabi responded both yes and no. This meeting is often narrated as the break between Islamic mysticism and philosophy. Could we, however, understand Ibn Arabi's response, and later work, differently? For example, as an extension, rather than simply a rejection, of ways of knowing established in philosophy? These are the ideas underpinning my project.Recent work has led to a renewed interest in Ibn Arabi. Making use of developments in the digital humanities and using a blended approach, which draws on philology, intellectual history and the study of material culture, this project will engage in a deepened analysis of al-Futuhat al-Makkiyya, "The Meccan Openings", in its original Arabic. The first version of al-Futuhat, Ibn Arabi's magnum opus, was completed in 1231 in Damascus. It is yet to be translated into a European language.How does Ibn Arabi define the relationship between language, Being and creation in al-Futuhat al-Makkiyya, "The Meccan Openings"? This is the key research question at the heart of my project. This question suggests further sub-questions, including:- The Arabic word "wujud" is typically translated as "Being", however it can also indicate "finding". How does Ibn Arabi define "wujud"? What is the potential of this definition to extend our understanding of Being? Does it, for example, allow us to think about Being both as a state and a process?- Ibn Arabi describes the possible levels of Being as in entity, in the mind, in speech and in writing. How is writing a level of Being? Is it, as Agamben suggests, in the way that it acts as a passage between potential and actual? How does Ibn Arabi suggest that speech relates to Being? - Writing implies reading. How does reading relate to Being? The verb for reading in Arabic indicates both reading and enunciation. How does Ibn Arabi navigate the relationship between orality and textuality in both his theory and practice of language?The project aims to contribute to current debates around language, Being and creation taking place across the study of religion, philosophy, intellectual history and translation studies. Language is our key medium for self-expression, and as such it is at the heart of individual and collective cultural identity. On a wider level, this project will engage people in a reflection on the meaning and limits of language and its creative potential.