Judah Ha-Levi (1075–1141), a medieval Jewish poet, mystic, and sophisticated critic of the rationalistic tradition in Judaism, is the focus of this ground-breaking study. Diana Lobel examines his influential philosophical dialogue, Sefer ha-Kuzari, written in Arabic and later translated into Hebrew, which broke religious and philosophical convention by infusing Sufi terms for religious experience with a new Jewish theological vision. Intellectually engaging, clear, and accessible, Between Mysticism and Philosophy is an indispensable resource for anyone interested in the intertwined worlds of Jewish and Islamic philosophy, religion, and culture.

This work is a comprehensive study of the philosophical issues raised by mysticism. Mystics claim to experience reality in a way not available in normal life, a claim which makes this phenomenon interesting from a philosophical perspective. Richard H. Jones's inquiry focuses on the skeleton of beliefs and values of mysticism: knowledge claims made about the nature of reality and of human beings; value claims about what is significant and what is ethical; and mystical goals and ways of life. Jones engages language, epistemology, metaphysics, science, and the philosophy of mind. Methodological issues in the study of mysticism are also addressed. Examples of mystical experience are drawn chiefly from Buddhism and Advaita Vedanta, but also from Christianity, Judaism, Islam, and Daoism.

Few twenty-first century academics take seriously mysticism's claim that we have direct knowledge of a higher or more “inner” reality or God. But Philosophical Mysticism argues that such leading philosophers of earlier epochs as Plato, G. W. F. Hegel, Ludwig Wittgenstein, and Alfred North Whitehead were, in fact, all philosophical mystics. This book discusses major versions of philosophical mysticism beginning with Plato. It shows how the framework of mysticism's higher or more inner reality allows nature, freedom, science, ethics, the arts, and a rational religion-in-the-making to work together rather than conflicting with one another. This is how philosophical mysticism understands the relationships of fact to value, rationality to ethics, and the rest. And this is why Plato's notion of ascent or turning inward to a higher or more inner reality has strongly attracted such major figures in philosophy, religion, and literature as Aristotle, Plotinus, St Augustine, Dante Alighieri, Immanuel Kant, Hegel, William Wordsworth, Ralph Waldo Emerson, Emily Dickinson, Whitehead, and Wittgenstein. Wallace's Philosophical Mysticism brings this central strand of western philosophy and culture into focus in a way unique in recent scholarship.

Mysticism presents a challenge to anyone who is interested in fundamental questions about the nature of reality, knowledge, and how we should live. In this book the author examines questions posed by mysticism. He clarifies the nature of the claims advanced by Western and Asian mystics, and explores the beliefs and values of classical mystical ways of life for their interconnections and reasonableness. Jones discusses whether all mystical experiences and all mystical claims of knowledge are similar, and examines the relation of concepts and experiences in mystics' claims. Also presented are standards for evaluating competing mystical claims, and mystics' problems with language. Whether mystics' arguments are rational is investigated along with the relation of moral and non-moral values and the role of beliefs and values in enlightened mystics' ways of life. Mysticism's relation to the enterprises of science, theology, psychology and ethics is also examined.

Weird Mysticism identifies and evaluates a new category of theoretical inquiry by showing the influence of speculative writing on three intersecting critical categories: horror fiction, apophatic mysticism, and philosophical pessimism. Exploring the work of Thomas Ligotti, Georges Bataille, and E. M. Cioran, Baumgartner argues that these “weird mystics” employ an innovative mode of negative writing that seeks to merge new conceptions of reality. While exploring perennial questions about “the absolute,” the Outside, and other philosophical concepts, these authors push the limits of representation, experimenting with literary form, genre-bending, and aphoristic discourse. As their works reveal, the category of weird mysticism both conjoins and obscures the link between traditional mysticism and philosophical horror fiction, with weirdness itself being the central magnet that draws the seemingly disparate realms of horror fiction, philosophy, and mysticism together. Highlighting the theoretical stakes of the horror genre, Baumgartner’s study reveals how the mystical potentially recuperates the limits of philosophical thinking, enabling reflection on—and possibly challenging—the limits of human understanding.

Restores the Platonic history and context of mysticism and shows how it helps us understand more deeply the humanities as a whole, from philosophy and literature to art. In Platonic Mysticism, Arthur Versluisclearly and tautly argues that mysticism must be properly understood as belonging to the great tradition of Platonism. He demonstrates how mysticism was historically understood in Western philosophical and religious traditions and emphatically rejects externalist approaches to esoteric religion. Instead he develops a new theoretical-critical model for understanding mystical literature and the humanities as a whole, from philosophy and literature to art. A sequel to his Restoring Paradise, this is an audacious book that places Platonic mysticism in the context of contemporary cognitive and other approaches to the study of religion, and presents an emerging model for the new field of contemplative science. “An important work on the mystical experience delving deep into its history, particularly from the Platonic perspective. An essential text for anyone interested in mysticism and its relationship to philosophy and creative expression.” — Andrew Newberg, author of How Enlightenment Changes Your Brain: The New Science of Transformation “The present work, the latest from the pen of Arthur Versluis, provides a trenchant, learned, and illuminating analysis of the origins of Western mysticism in the Platonist tradition, relayed through such figures as Plotinus and Dionysius the Areopagite, down through Meister Eckhart and others, while suitably excoriating the attempts of certain modern philosophers and sociologists of religion to ‘deconstruct’ it from a materialist perspective. I found it a rattling good read!” — John Dillon, author of The Heirs of Plato: A Study of the Old Academy (347–274 BC)