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？这是一个在西方经典中反复出现的问题;从柏拉图到圣经，再到埃克哈特或海德格尔。这个项目揭示了鲜为人知的工作，非典型的思想家和诗人伊本阿拉比（1165年，穆尔西亚- 1240年，大马士革），以扩大这些思考。通过利用数字人文学科的进步，将语言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跨学科围绕语言，存在和创造的辩论。伊本·阿拉比在中世纪安达卢西亚的背景下长大，在那里，伊斯兰思想被希腊和犹太哲学所丰富。他的作品以阿拉伯语写成，在中东和亚洲的宗教、哲学和文学研究中仍然很重要，尽管在欧洲或北美鲜为人知。伊本·阿拉比与哲学家阿威罗伊斯（Averroes）会面，阿威罗伊斯问他，通过神的启示找到的解决方案是否与通过思辨思想找到的解决方案相同。伊本·阿拉比的回答是肯定的，也是否定的。这次会面经常被描述为伊斯兰神秘主义和哲学之间的决裂。然而，我们能以不同的方式理解伊本·阿拉比的反应和后来的工作吗？例如，作为一种延伸，而不是简单地拒绝，在哲学中建立的认识方式？这些想法支撑着我的项目。最近的工作使人们对伊本·阿拉比重新产生了兴趣。该项目利用数字人文学科的发展，并采用综合方法，借鉴语言学、思想史和物质文化研究，将对阿拉伯原文的al-Futuhat al-Makkiyya（《麦加开放》）进行深入分析。《未来》是伊本·阿拉比的代表作，第一版于1231年在大马士革完成。伊本·阿拉比在al-Futuhat al-Makkiyya，《麦加的开端》中如何定义语言、存在和创造之间的关系？这是我项目的核心研究问题。这一问题暗示了进一步的子问题，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”？这个定义对于扩展我们对存在的理解有何潜力？例如，它是否允许我们把存在看作是一种状态和一种过程？伊本·阿拉比把存在的可能层次描述为实体、思想、言语和文字。写作是一种怎样的存在？它是不是像阿甘本所说的那样，在潜在和现实之间充当通道？伊本·阿拉比如何提出言语与存在的关系？- 写作意味着阅读。阅读与存在有什么关系？在阿拉伯语中，表示阅读的动词既表示阅读，也表示发音。伊本·阿拉比在他的语言理论和实践中如何处理口述性和文本性之间的关系？该项目旨在为当前围绕语言，存在和创造的辩论做出贡献，这些辩论发生在宗教，哲学，思想史和翻译研究的研究中。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身份的核心。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.