By T. M. Rudavsky
ISBN-10: 0791444538
ISBN-13: 9780791444535
Strains the advance of the thoughts of time, cosmology, and construction in medieval Jewish philosophy.
Despite the significance of time and cosmology to Western proposal, unusually little awareness has been paid to those concerns in histories of Jewish philosophy. targeting how medieval philosophers developed a philosophical theology that used to be delicate to non secular constraints and but additionally integrated compelling components of technology and philosophy, T. M. Rudavsky strains the advance of the strategies of time, cosmology, and construction within the writings of Ibn Gabirol, Maimonides, Gersonides, Crescas, Spinoza, and others.
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Additional info for Time Matters: Time, Creation, and Cosmology in Medieval Jewish Philosophy
Sample text
The second, longer version exists in three fragmentary manuscripts in Hebrew script, discovered by Borisov in Leningrad. 1 0 4 Two other influential works are worthy of note as well. Proclus' Elements of Theology was transmitted to Jewish thinkers in the period between the early ninth and late tenth centuries through an Arabic translation, Kalam ft mahd al-khair. Known to Latin thinkers as the Tiber de cansis, this work was translated in the twelfth century from Arabic into Latin most likely by Gerard of Cremona and was generally attributed by medieval philosophers to Aristotle.
And yet, what complicates matters is that Maimonides offers a decidedly anti-Ptolemaic account in the Guide that appears incompatible with the Mishneh Torah account. Let us turn, then, to those passages in the Guide that contravene the account given in the Mishneh Torah. 72 Maimonides presents a cosmological scheme that shares some affinities with the picture found in the Mishneh Torah. The sphere of the outermost heaven is comprised of the heavens, the four elements, and their composites. " 11 These spheres are spherical and all move in a "circular uniform motion," with some spheres moving more rapidly than others.
Nowhere is this attempted reconciliation felt more keenly than in the topic of creation of the universe. Jewish philosophers must respond to an Aristotelian framework according to which reality is a continuous plenum in which time and matter are infinitely divisible. In this eternal plenum, time is potentially, if not actually, infinite; neither time nor the universe was created. Jewish philosophers, however, must interpret Aristotle in light of the first verses of Genesis, and they must theref ore determine whether this universe was created simultaneous with or subsequent to the creation of time.
Time Matters: Time, Creation, and Cosmology in Medieval Jewish Philosophy by T. M. Rudavsky
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