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  1. Ian Almond (2010). History of Islam in German Thought From Leibniz to Nietzsche. Routledge.
    Introduction -- Leibniz, historicism, and the plague of Islam -- Kant, Islam, and the preservation of boundaries -- Herder's Arab fantasies -- Keeping the Turks out of islam : Goethe's Ottoman plan -- Friedrich Schlegel and the emptying of Islam -- Hegel and the disappearance of Islam -- Marx the Moor -- Nietzsche's peace with Islam.
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  2. Ian Almond (2004). Experimenting with Islam: Nietzschean Reflections on Bowles's Araplaina. Philosophy and Literature 28 (2):309-323.
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  3. Ian Almond (2004). Sufism and Deconstruction: A Comparative Study of Derrida and Ibn ʻarabi. Routledge.
    This book examines a series of common metaphors in the works of Derrida and the Sufism of Muhyddin Ibn 'Arabi, considered to be of the most influential figures in Islamic thought. The author addresses the significant absence of attention on the relationship between Islam and Derrida and also provides a deconstructive perspective on Ibn 'Arabi.
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  4. Ian Almond (2004). The Madness of Islam': Foucault's Occident and the Revolution in Iran. Radical Philosophy 128:12-22.
     
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  5. Ian Almond (2003). Religious Echoes of the Errant Text: Darker Shades of Derrida's Pathless Way. Heythrop Journal 44 (3):294–304.
    I employ these words, I admit, with a glance towards the operations of childbearing–but also with a glance towards those who, in a society from which I do not exclude myself, turn their eyes away when faced by the as yet unnameable which is proclaiming itself and which can do so …only under the species of the nonspecies, in the formless, mute, infant and terrifying form of monstrosity.The question of writing could be opened only if the book was closed. The (...)
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  6. Ian Almond (2003). The Shackles of Reason: Sufi/Deconstructive Opposition to Rational Thought. Philosophy East and West 53 (1):22-38.
    : The status of Ibn 'Arabi and Derrida as thinkers is examined: their disagreements with rational/metaphysical thought on the basis of différance and what Ibn 'Arabi calls al-haqq or the Real. Advantage is taken of the fact that both writers speak of emancipatory projects in their work-the freeing of writing from the shackles of logocentric thought and of the unthinkably Divine (the Real) from the constructs of philosophers and theologians. Just as Ibn 'Arabi believes that no thinker can provide ''a (...)
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  7. Ian Almond (2002). Different Fragments, Different Vases: A Neoplatonic Commentary on Benjamin's 'the Task of the Translator'. Heythrop Journal 43 (2):185–198.
    This article re‐examines a familiar essay of Benjamin’s, ‘The Task of the Translator’, from a Neoplatonic point of view. Beginning with a brief survey of various other Neoplatonic moments in Benjamin’s work , ‘The Task of the Translator’ is considered as a collection of metaphors on the act of translation – the translation as the ghost of the original, or its blossom, or its mantle. Drawing on varied examples from a diverse canon of Neoplatonists – Plotinus, Pseudo‐Dionysius, Eckhart, Nicholas of (...)
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  8. Ian Almond (2001). Divine Needs, Divine Illusions: Preliminary Remarks Toward a Comparative Study of Meister Eckhart and Ibn Al'Arabi. Medieval Philosophy and Theology 10 (02):263-282.
  9. Ian Almond (1999). Negative Theology, Derrida and the Critique of Presence: A Poststructuralist Reading of Meister Eckhart. Heythrop Journal 40 (2):150–165.