موسى بن ميمون
يرى ابن ميمون أنّ التوراة والعقل متفقان إذا قُرئت التوراة قراءة صحيحة – وأنّنا لا نستطيع أن نقول إلا ما ليس الله، لا ما هو.
التموضع
فيلسوف وفقيه وطبيب في الفسطاط (القاهرة)، من أبرز أعلام الفلسفة والشريعة اليهودية في العصور الوسطى: سعى إلى التوفيق بين التوراة والعقل الأرسطي.
الأفكار الرئيسة
- اللاهوت السلبي
- القراءة المجازية للنص المقدس
- الخلق والقِدَم كلاهما غير مبرهَن
التأثير
تأثّر بـ 4
أرسطو
تأثّر بـ ✓
Maimonides accepted Aristotle’s account of the sublunary world as demonstrated, but held his arguments for the world’s eternity to be inconclusive (Guide of the Perplexed, c. 1190). Maimonides, Guide of the Perplexed (c. 1190), tr. S. Pines (1963); SEP “Maimonides”
أرسطو › 384–322 ق.م
الفارابي
تأثّر بـ ✓
In his letter to the translator Samuel ibn Tibbon (1199) Maimonides advised studying logic only in al-Farabi’s works and praised all his writings as flawless. Maimonides, letter to Samuel ibn Tibbon (1199), ed. I. Shailat, Iggerot ha-Rambam; S. Pines, “The Philosophic Sources of The Guide of the Perplexed” (1963); SEP “Maimonides”
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
الفارابي › نحو 872–950
ابن سينا
تأثّر بـ ✓
Maimonides took over Avicenna’s distinction between necessary and possible existence for a proof of God and held that existence is an accident of essence (Guide, c. 1190). Maimonides, Guide of the Perplexed (c. 1190), tr. S. Pines (1963), with Pines’s introduction; SEP “Maimonides”
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
ابن سينا › 980–1037
ابن باجة
تأثّر بـ ✓
Maimonides cited Ibn Bajja (Abu Bakr ibn al-Saigh) in the Guide on astronomy and the intellect, and in his letter to Ibn Tibbon praised him as a philosopher. Maimonides, Guide of the Perplexed (c. 1190); letter to Samuel ibn Tibbon (1199); S. Pines, “The Philosophic Sources of The Guide of the Perplexed” (1963)
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
ابن باجة › نحو 1085–1138
أثّر في 5
توما الأكويني
أثّر في ✓
Aquinas engaged ‘Rabbi Moses’ on the divine names (Summa theologiae I q. 13) and agreed with him that the world’s beginning cannot be demonstrated (I q. 46). Thomas Aquinas, Summa theologiae I q. 13 a. 2, q. 46 aa. 1–2; Maimonides, Guide of the Perplexed I.51–60, II.13–25; SEP “Maimonides”
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
توما الأكويني › نحو 1225–1274
ميستر إكهرت
أثّر في
Eckhart often cited ‘Rabbi Moses’ in his Latin works, taking up Maimonides’ negative theology of divine names, notably in his commentary on Exodus. Meister Eckhart, Expositio libri Exodi; SEP “Meister Eckhart”; SEP “Maimonides”
التوثيق: مسودة بالذكاء الاصطناعي
ميستر إكهرت › نحو 1260–1328
غوتفريد لايبنتس
أثّر في ✓
Leibniz excerpted and annotated Buxtorf’s Latin translation of Maimonides’ Guide, remarking that it was more philosophical than he had expected, and cited its reckoning of good and evil (Guide III.12) in the Theodicy (1710, §§262–263). Leibniz, notes on Doctor perplexorum (between 1677 and 1691), A VI 4, 2484–2497; Theodicy (1710), §§262–263; L. Strickland, Leibniz’ Anthology of Maimonides’ Guide (2022)
غوتفريد لايبنتس › 1646–1716
موسى مندلسون
أثّر في
Mendelssohn studied Maimonides’ Guide of the Perplexed from his youth and wrote a Hebrew commentary on Maimonides’ Treatise on Logic (Be’ur Millot ha-Higgayon, 1761). M. Mendelssohn, Be’ur Millot ha-Higgayon (1761); A. Altmann, Moses Mendelssohn: A Biographical Study (1973); SEP “Moses Mendelssohn”
التوثيق: مسودة بالذكاء الاصطناعي
موسى مندلسون › 1729–1786
هرمان كوهن
أثّر في
Cohen read Maimonides as the rationalist of Jewish ethics (‘Characteristics of Maimonides’ Ethics’, 1908) and drew on him throughout Religion of Reason (1919). H. Cohen, “Charakteristik der Ethik Maimunis”, in W. Bacher et al. (eds.), Moses ben Maimon I (1908); Religion der Vernunft aus den Quellen des Judentums (1919); SEP “Hermann Cohen”
التوثيق: مسودة بالذكاء الاصطناعي
هرمان كوهن › 1842–1918
النقد
انتقده 3
جرسونيدس أثّر في
أثّر في
Gersonides took up questions Maimonides had placed beyond demonstration, such as creation and God’s knowledge of particulars, and argued them philosophically (The Wars of the Lord, 1329). Gersonides, Milhamot ha-Shem (1329); SEP “Gersonides”
التوثيق: مسودة بالذكاء الاصطناعي
انتقده
Gersonides rejected Maimonides’ view that terms said of God and creatures are wholly equivocal: they apply first to God, derivatively to creatures (Wars of the Lord III.3). Gersonides, Milḥamot ha-Shem (1329) III.3; SEP “Gersonides”
التوثيق: مسودة بالذكاء الاصطناعي
جرسونيدس › 1288–1344
هاسداي كريسكاس
انتقده
Crescas held against Maimonides’ intellectualism that the soul’s end is the love of God rather than knowledge, and criticised his Aristotelian proofs of God (Or Adonai, 1410). Ḥasdai Crescas, Or Adonai (1410) I–II; SEP “Hasdai Crescas”
التوثيق: مسودة بالذكاء الاصطناعي
هاسداي كريسكاس › نحو 1340–1411
باروخ سبينوزا أثّر في
أثّر في ✓
Spinoza knew Maimonides’ Guide closely; H. A. Wolfson (1934) traced much of the Ethics’ vocabulary of God and the intellect to it and other medieval Jewish sources. H. A. Wolfson, The Philosophy of Spinoza (1934); SEP “Baruch Spinoza”
انتقده
Spinoza rejected Maimonides’ rule that Scripture must be read allegorically wherever it conflicts with reason, which bent the Bible to Aristotle (Theological-Political Treatise, 1670, ch. 7). B. Spinoza, Tractatus theologico-politicus (1670), ch. 7; Maimonides, Guide of the Perplexed II.25; SEP “Spinoza’s Theological-Political Treatise”
التوثيق: مسودة بالذكاء الاصطناعي
باروخ سبينوزا › 1632–1677
ينتقد 3
إسحاق الإسرائيلي
انتقد
Maimonides wrote to his translator Samuel ibn Tibbon (1199) that Isaac Israeli’s Book of Definitions and Book of Elements were idle fancies, since Isaac had been only a physician. Maimonides, letter to Samuel ibn Tibbon (1199), ed. A. Marx, JQR 25 (1935); Altmann and Stern 1958, introduction
التوثيق: مسودة بالذكاء الاصطناعي
إسحاق الإسرائيلي › نحو 855–955
أبو الحسن الأشعري
انتقد
Maimonides criticised the premises of the Asharite mutakallimun – atoms, accidents re-created at every instant, anything imaginable as possible – as distorting nature (Guide I.71–76). Maimonides, Guide of the Perplexed I.71–76, tr. S. Pines, 1963; SEP “Maimonides”
التوثيق: مسودة بالذكاء الاصطناعي
أبو الحسن الأشعري › نحو 874–936
سعيد الفيومي
انتقد
Maimonides criticised the Geonim who took over the Kalam proofs of creation – a group usually taken to include Saadia, whom he does not name (Guide I.71). Maimonides, Guide of the Perplexed I.71; H. A. Davidson, Proofs for Eternity, Creation and the Existence of God, 1987
التوثيق: مسودة بالذكاء الاصطناعي
سعيد الفيومي › 882–942
الأعمال
- نحو 1190دلالة الحائرين
كُتب بالعربية اليهودية لتلميذ حائر بين الظاهر الحرفي للتوراة والفلسفة: يُقرأ الكتاب المقدس مجازيًا ويوصف الله بالسلب وحده؛ أما قِدم العالم فلم يبرهن عليها أرسطو.
الموقف
Maimonides wrote his Guide for the Perplexed for readers torn between the Torah and Aristotelian philosophy. He showed that biblical language about God – that he sits, sees or is angry – must be read figuratively. Of God we can say only what he is not: his negative theology holds that every positive attribute would limit the one God. On whether the world is eternal, he argued that neither side can be strictly proven and chose creation, which leaves room for a free God and for miracles. His codification of Jewish law, the Mishneh Torah, remains authoritative, and his philosophy influenced Aquinas, Spinoza and Jewish thought to this day.
الحياة والسياق
Moses ben Maimon was born in Córdoba in 1138. Fleeing Almohad persecution, his family moved through Spain and North Africa before settling around 1166 in Fustat near Cairo. There he became the leader of the Jewish community and a physician at the court of Saladin’s vizier, while writing major works of law and philosophy. He died in 1204.
أعمال رئيسة أخرى
- Commentary on the Mishnah (1168)
- Mishneh Torah (c. 1180)
- The Guide for the Perplexed (c. 1190)
يرد في
- رحلة «رحلة أرسطو» · المحطة 7 من 9
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