This article focuses on the central theme of Ibn ʿArabi’s ontology – variously known as unity of Being, unity of Existence, or Oneness of Existence – and its bearing on the Sufi worldview, and proceeds to contrast it against Sirhindi’s unity of Experience.
Can God know particulars? Or can he only know universals? Avicenna, Maimonides and Gersonides each offers a different interpretation of this key question in divine epistemology.
This article traces the representational-symbolic evolution of Jerusalem in poetry by juxtaposing the yearnful exhilaration of Medieval Spain’s Judah Halevi with the much more somber exasperation of modern Israel’s Yehuda Amichai. The narrative charts the shift from the biblically evocative to the everyday mundanity and profanity with the fulfilling of an ancient collective dream. More importantly, the article attempts to examine the various modes of representation ascribed to Jerusalem as well as the mystically irresistible pull of a city that, like none other, has been so intensely portrayed, sacralised and desacralised in literature.
Avicenna’s conception of essence and existence, as interpreted from Aristotle’s metaphysics, set the tone for much subsequent debates among medieval philosophers, notably Averroes, Al-Ghazali, Suhrawardi and Mulla Sadra, among others.