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.

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.

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.

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.

The enactment of humanity begins with experiences and culminates in the effects of coping with experiences. Experience confirms the human potential, but indicates also its limitations, both in the sense that the absence of experiences undermines established modes of behavior, and that disregard and misunderstanding of experiences lead to distorted forms of personal and cultural relations. This book is an attempt to localize religion, as well as the study of religions, within the context of experiences and as a topic of philosophical inquiry. Focusing on the question of specifically religious experiences and investigating various models of the relationship between religion and experience, the study suggests that no specific experiences are needed to understand the emergence and development of religious traditions and attitudes. Assessing the implications of basic questions and attitudes in religious studies, it presents a theory of religion which is rooted in the internal dynamics of being human and cultural, and marked by a culture-oriented understanding of philosophy. The book concludes with a discussion of various phenomena which can be addressed as modes and forms of implicit religion, since they do not comply with expectations of traditional or explicit religion.