Majmonides
Według Majmonidesa Tora i rozum są zgodne, gdy Torę czyta się właściwie – i możemy powiedzieć tylko, czym Bóg nie jest, nigdy czym jest.
Umiejscowienie
Filozof, uczony prawa i lekarz w Fustat (Kair), centralna postać średniowiecznej żydowskiej filozofii i prawa: starał się pogodzić Torę z arystotelesowskim rozumem.
Kluczowe idee
- Teologia negatywna
- Figuratywna lektura Pisma
- Ani stworzenia, ani wieczności świata nie da się dowieść
Wpływ
Pod wpływem 4
Arystoteles
pod wpływem ✓
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”
Arystoteles › 384–322 p.n.e.
Al-Farabi
pod wpływem ✓
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”
Źródło: także w Wikidanych · Wikidata
Al-Farabi › ok. 872–950
Awicenna
pod wpływem ✓
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”
Źródło: także w Wikidanych · Wikidata
Awicenna › 980–1037
Avempace
pod wpływem ✓
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)
Źródło: także w Wikidanych · Wikidata
Avempace › ok. 1085–1138
Wpływ na 5
Tomasz z Akwinu
wpływ na ✓
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”
Źródło: także w Wikidanych · Wikidata
Tomasz z Akwinu › ok. 1225–1274
Mistrz Eckhart
wpływ na
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”
Źródło: szkic AI
Mistrz Eckhart › ok. 1260–1328
Gottfried Wilhelm Leibniz
wpływ na ✓
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)
Gottfried Wilhelm Leibniz › 1646–1716
Moses Mendelssohn
wpływ na
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”
Źródło: szkic AI
Moses Mendelssohn › 1729–1786
Hermann Cohen
wpływ na
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”
Źródło: szkic AI
Hermann Cohen › 1842–1918
Krytyka
Krytyka ze strony 3
Gersonides wpływ na
wpływ na
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”
Źródło: szkic AI
krytyka ze strony
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”
Źródło: szkic AI
Gersonides › 1288–1344
Chasdaj Kreskas
krytyka ze strony
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”
Źródło: szkic AI
Chasdaj Kreskas › ok. 1340–1411
Baruch Spinoza wpływ na
wpływ na ✓
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”
krytyka ze strony
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”
Źródło: szkic AI
Baruch Spinoza › 1632–1677
Krytykuje 3
Izaak ben Salomon Izraeli
krytykuje
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
Źródło: szkic AI
Izaak ben Salomon Izraeli › ok. 855–955
Abu al-Hasan al-Aszari
krytykuje
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”
Źródło: szkic AI
Abu al-Hasan al-Aszari › ok. 874–936
Saadja ben Josef
krytykuje
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
Źródło: szkic AI
Saadja ben Josef › 882–942
Dzieła
- ok. 1190Przewodnik błądzących
Napisany po judeoarabsku dla ucznia zakłopotanego zderzeniem dosłownego sensu Tory z filozofią: Pismo należy czytać figuratywnie, a Boga opisywać tylko negatywnie; tego, że świat jest wieczny, Arystoteles nie dowiódł.
Stanowisko
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.
Życie i kontekst
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.
Dalsze główne dzieła
- Commentary on the Mishnah (1168)
- Mishneh Torah (c. 1180)
- The Guide for the Perplexed (c. 1190)
Pojawia się w
- Podróż „Podróż Arystotelesa” · Przystanek 7 z 9
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