Maimonides and Philosophy (International Archives of the by Shlomo Pines, Yirmiyahu Yovel

By Shlomo Pines, Yirmiyahu Yovel

Contents:
I. Philosophical concerns in Maimonides.
- The Philosophical Purport of Maimonides’ Halachic Works and the Purport of The consultant of the Perplexed.
- Rationality and Revelation in Maimonides’ Thought.
- Maimonides’ precise trust relating God.
- feedback on Maimonides’ Epistemology.
- Aristotle on Eternity: Does Maimonides Have a Reply?
- The construction of the realm and Maimonides’ Interpretation of Gen i-v.
- Sitre ‘Arayot in Maimonides’ Thought.
- the belief of a Hoq in Maimonides’ clarification of the Law.
- Ethics and Meta-Ethics, Aesthetics and Meta-Aesthetics in Maimonides.
II. The Greco-Arabic Philosophical Context.
- Islamic and Greek affects on Maimonides’ Philosophy.
- Maimonides on Causality.
- Songe et prophétie chez Maïmonide et dans los angeles culture philosophique qui l’inspira.
- Prophecy in al-Farabi and Maimonides.
- features of Ibn Bajja’s thought of Apprehension.
- Maimonides and Averroes at the First Mover.
III. Maimonides’ rules: Attitudes and Interpretations.
- Maimonides and Latin Scholasticism.
- Are the Founders of Religions Impostors?.
- Leo Strauss et Maïmonide.
- God’s Transcendence and its Schematization.

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Extra resources for Maimonides and Philosophy (International Archives of the History of Ideas Archives internationales d'histoire des idées)

Example text

This is expressed more clearly in the following: However, we shall treat this philosopher as his followers have enjoined us to treat him. For Alexander [of AphrodisiasJ has explained that in every case in which no demonstration is possible, the two contrary opinions with regard to the matter in question should be posited as hypotheses, and it should be seen what doubts attach to each of them: the one to which fewer doubts attach should be believed. Alexander says that things are thus with respect to all the opinions regarding the divine that Aristotle sets forth and regarding which no demonstration is possible.

Hence God knows things when they are in a state of possibility, but His knowledge that the possible thing will come into existence does not change its nature as possible in any way; it remains possible (111:20). Accordingly, G od’s knowledge of one of two eventualities does not deter­ mine their outcome however certain that knowledge may be of the occur­ rence of the one eventuality (111:20). In short, God is absolutely omniscient, nothing is unknown to Him. His knowledge constitutes a perfect unity; there is no multiplicity in it even though He knows things belonging to different 30 Alvin J.

Everything in the universe was created by God for a certain purpose (11:19). In brief, the theory of creation Maimonides presents is that the entire universe, every existent other than God, was brought by Him into existence out of nonexistence. Until the universe was created, God existed alone, with neither the heavens nor that which they contain. He then created from nothing everything by His will. Maimonides' True Belief Concerning God 29 The objections that can be raised from the absolute transcendence posi­ tion against Maimonides’ statements concerning deity in his treatment of creation are pervasive.

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