 Several scholars have pointed to parallels between Ibn ‘Arabî and figures like Eckhart and Cusanus (Sells 1994, Shah-Kazemi 2006, Smirnov 1993, Dobie 2009), and others have suggested that he anticipates trends in physics (Yousef 2007) or modern philosophy (Almond 2004, Coates 2002, Dobie 2007). The most serious attempt to fit him into the history of Western philosophy argues that his notion of barzakh (see section 3.4) offers a viable solution to the problem of defining the indefinable, which has dogged epistemology from the time of Aristotle and led to the despair of modern philosophers like Rorty (Bashier 2004). Other scholars have compared him to Eastern thinkers like Shankara, Zhuangzi, and Dôgen (Shah-Kazemi 2006, Izutsu 1966, Izutsu 1977). Nor were the similarities to Eastern thought lost on premodern scholars; during the eighteenth and nineteenth centuries, the Muslims of China established a Chinese-language school (the Han Kitab) that drew from Ibn ‘Arabî’s legacy and presented the Islamic worldview in terms drawn from Confucian thought (Murata et al. 2008). Implications of his thought for contemporary concerns have been addressed by a diverse array of scholars and devotees in the Journal of the Muhyiddin Ibn ‘Arabi Society, which has been published since 1983. All the attention he has been receiving, and specifically from scholars and thinkers labelled “perennialists,” has led some to question the validity of the modern lenses through which he is often read (Lipton 2018). What follows is an outline of some of the topics he addresses.