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  • 1
    Language: English
    Year of publication: 2021
    Titel der Quelle: Maimonides' "Guide of the Perplexed"
    Angaben zur Quelle: (2021) 143-160
    Keywords: Maimonides, Moses, ; Galen ; Creation Religious aspects ; Judaism ; Miracles (Judaism)
    Abstract: Medieval Jewish philosophers thinking about creation were influenced by Aristotle’s model of an eternally existing world, by Kalam arguments for a created universe, and of course by the Biblical account of creation found in Genesis. Aristotle’s theory of time reinforces a cosmology supportive of an eternally existing universe, thus obviating the need for a creator. Although Aristotle’s eternity thesis is often regarded as the target of medieval philosophers, both Dhanani and Langermann suggest that it was possibly Galen rather than Aristotle who posed an equal if not greater threat. In contrast to Aristotle, both Greek and Islamic atomists denied the continuity of time, and posited the existence of discrete time atoms, thus undermining the very assumption that things “persist” through time. Like Aristotle, Galen was famous for having denied creation and emphasizing a self-contained natural order that eschewed a creator; because Galen was careful to reject atomism, the Islamic Kalam theologians might have gravitated toward atomism as an effort to develop an alternative world-view to the Galenic. Given Galen’s staunch anti-atomist views, Langermann suggests that “it is not beyond the realm of the possible that Galen’s notion of minima, and not just his reports concerning his atomist opponents, had some influence upon the Mutakallimûn.”
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  • 2
    Article
    Article
    In:  Maimonides' "Guide of the Perplexed" (2021) 60-79
    Language: English
    Year of publication: 2021
    Titel der Quelle: Maimonides' "Guide of the Perplexed"
    Angaben zur Quelle: (2021) 60-79
    Keywords: Maimonides, Moses, ; Good and evil Religious aspects ; Judaism ; Amulets (Judaism)
    Abstract: As is often the case with subjects in the labyrinthine work that is the Guide of the Perplexed, Maimonides’ discussions of the concepts of good and evil are scattered throughout and often interspersed among other topics. In this essay I will endeavor to untangle some of the questions surrounding his treatment of good and evil – or good and bad – specifically as they relate to ethical action. But even limiting oneself to the ethical realm leaves open multiple avenues. Maimonides has much to say concerning virtue ethics, for example, whether with regard to specific virtues, or more generally with his well-known discussion of the Aristotelian doctrine of the mean. Given that our focus here is the Guide, however, where discussion of these issues is more limited than in Mishneh Torah and Shemonah Perakim, and that detailed scholarly work is readily available in these other areas, we will here devote ourselves to a road less traveled but of great significance to the trajectory of the Guide itself.
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  • 3
    Article
    Article
    In:  Maimonides' "Guide of the Perplexed" (2021) 223-244
    Language: English
    Year of publication: 2021
    Titel der Quelle: Maimonides' "Guide of the Perplexed"
    Angaben zur Quelle: (2021) 223-244
    Keywords: Maimonides, Moses, ; Good and evil Religious aspects ; Judaism ; Jewish philosophy Middle Ages, 500-1500
    Abstract: One of the distinctive features of Maimonides’ approach to the problem of evil is that he treats the problem not only from a metaphysical viewpoint, but from a psychological one as well. He blends philosophical, biblical, talmudic, and midrashic insight with psychological acumen, just as he does in his writings and communications to beleaguered communities and individuals. In the area of theodicy, then, he tackles two sorts of issue: (1) How God could allow any evil; how, in particular, God could allow the righteous to suffer and the wicked to prosper and (2) How human beings should experience and cope with suffering and death, and behave in its presence. For example, they need to ask themselves whether their personal situations affect how they assess the amount of evil in the world, whether what they regard as evils are truly evils or instead just contrary to their interests, whether they are blaming God for evils they caused out of their own free will, and what they can do to better their condition. Maimonides sometimes commutes between the psychological and philosophical dimensions of the problem.
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