犹大·哈列维

Agora

犹大·哈列维

约1075–1141年

初步了解有意简化——人物介绍讲得更多

哲学家的上帝是一种抽象；活的上帝是通过历史和一个民族的经验而被认识的。

定位

伊斯兰世界的哲学 · 南欧 · 宗教, 认识论

安达卢斯的诗人兼哲学家：他的《库萨里》把历史性的启示和一个民族的经验置于哲学家们抽象的上帝之上。

核心思想

对哲学化宗教的批判
历史性的启示
神圣秩序（al-amr al-ilahi）

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影响

受影响于 2

萨阿迪亚·加昂

受其影响
Like Saadia, Halevi grounded faith in the reliable tradition of the public revelation at Sinai, and the Kuzari (c. 1140) summarises kalam proofs Saadia had used. Judah Halevi, Kuzari (c. 1140); SEP “Saadya [Saadiah] Gaon”; SEP “Judah Halevi”
依据: AI 草稿
萨阿迪亚·加昂 › 882–942
安萨里

受其影响存在争议
Halevi’s critique of the philosophers in the Kuzari (c. 1140) resembles al-Ghazali’s Incoherence of the Philosophers; whether he knew al-Ghazali’s works directly is disputed. Judah Halevi, Kuzari (c. 1140); D. H. Baneth, “Jehuda Hallewi und Gazali” (1924); SEP “Judah Halevi”
依据: AI 草稿
安萨里 › 1058–1111

批评

批评了 1

亚里士多德

批评了
Judah Halevi’s Kuzari sets the Aristotelian philosopher’s God, who knows nothing of individuals, against the God of revelation and history (Kuzari I.1–25, V.14). Judah Halevi, Kuzari (c. 1140) I.1–25, V.14; Y. Silman, Philosopher and Prophet, 1995
依据: AI 草稿
亚里士多德 › 公元前384—前322年

作品

约1140年库萨里
可萨人的国王向一位哲学家、一位基督徒、一位穆斯林和一位拉比提问——并被拉比诉诸历史性启示的论述所说服。

立场

The Kuzari turns the conversion of the Khazar king to Judaism into a debate. The philosopher’s God, a first cause indifferent to humans, cannot satisfy the king; Christian and Muslim point back to Judaism; the rabbi convinces him not with proofs but with history – the revelation at Sinai, witnessed by a whole people and faithfully handed down. Reason has its place but cannot reach the living God of Abraham. Israel, he holds, has a special capacity for the “divine order” (al-amr al-ilahi), bound to the Land of Israel and the Hebrew language – a thesis often criticized as particularist. His critique of philosophy recalls al-Ghazali’s.

生平与背景

Judah Halevi was born around 1075, probably in Tudela in northern Spain. Welcomed in Granada by the poet Moses ibn Ezra, he became the most celebrated Hebrew poet of his age while working as a physician, among other places in Toledo and Córdoba. In 1140 he set out for the Land of Israel and died in 1141, probably in Egypt; the legend of his death at Jerusalem’s gates is unhistorical.