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This book examines central themes in the thought of Rabbi Hasdai Crescas (c. 1340-1410/11), the great Catalan Jewish philosopher who contributed to the revolution of modern science and profoundly influenced Spinoza. Part I treats of Crescas' radical critique of the Aristotelian concepts of space, time, and the vacuum, and analyzes his vision of an infinite universe; it discusses his criticisms of Maimonides' proofs of God, and expounds his own proof; and it concludes with a discussion of his concept of God as infinite Love. Part II contains three essays on Crescas' strictly deterministic theory of human choice.
This book examines central themes in the thought of Rabbi Hasdai Crescas (c. 1340-1410/11), the great Catalan Jewish philosopher who contributed to the revolution of modern science and profoundly influenced Spinoza. Part I treats of Crescas' radical critique of the Aristotelian concepts of space, time, and the vacuum, and analyzes his vision of an infinite universe; it discusses his criticisms of Maimonides' proofs of God, and expounds his own proof; and it concludes with a discussion of his concept of God as infinite Love. Part II contains three essays on Crescas' strictly deterministic theory of human choice.
This work focuses on the conception of God of the medieval Jewish philosopher and legal scholar, Hasdai Crescas (1340-1410/11). It demonstrates that Crescas’ God is infinitely creative and good and explores the parallel that Crescas implicitly draws between God as creator and legislator.
An hommage to Gad Freudenthal, this volume offers studies on the history of science and on the role of science in medieval and early-modern Jewish cultures, investigating various aspects of processes of knowledge transfer and scientific cross-cultural contacts,
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Sephardic Jews trace their origins to Spain and Portugal. They enjoyed a renaissance in these lands until their expulsion from Spain in 1492, when they settled in the countries along the Mediterranean, throughout the Ottoman Empire, in the Balkans, and in the lands of North Africa, Italy, Egypt, Palestine, and Syria, mixing with the Mizrahi, or Oriental, Jews already in these locations. Sephardic Jews have contributed some of the most important Jewish philosophers, poets, biblical commentators, Talmudic and Halachic scholars, and scientists, and have had a significant impact on the development of Jewish mysticism. Sephardic and Mizrahi Jewry brings together original work from the world's leading scholars to present a deep introductory overview of their history and culture over the past 1500 years. The book presents an overarching chronological and thematic survey of topics ranging from the origin of Sephardic and Mizrahi Jewry and their history to kabbalah, philosophy, and biblical commentary, and Sephardic Jewish life in the modern era. This collection represents the most up-to-date scholarship about Sephardic and Mizrahi Jewry available. Contributors include: Mark R. Cohen, Norman Stillman, David Bunis, Jonathan Decter, Yitzhak Kalimi, Moshe Idel, Annette B. Fromm, Zvi Zohar, Morris Fairstein, Pamela Dorn Sezgin, Mark Kligman, and Henry Abramson.
What is scripture and how does it function? Is there a "scientific" way to understand its meaning? In answer, Adam Wells proposes a phenomenological approach to scripture that radicalizes both phenomenology and its relation to Christianity. By reading the "kenōsis hymn" (Philippians 2:5–11) alongside the work of Edmund Husserl, Wells develops a kenotic reduction that rehabilitates the Husserlian idea of "absolute science" while also disclosing the radical philosophical implications of Paul's "new creation." More broadly, The Manifest and the Revealed pushes the fields of phenomenology and biblical studies forward. The turn to scripture, as a source for theological and philosophical reflection, marks an important advance for the recent "theological turn" in phenomenology. At the same time, by bringing to light the incredible complexity of scripture, phenomenology provides a ay for contemporary biblical studies to exceed its own limits. Wells demonstrates how phenomenology and scripture ultimately illuminate one another in profound and surprising ways.
Samuel Ibn Tibbon (c. 1165-1232) - the eminent translator, philosopher, and exegete - is most famous for his Hebrew translation of Maimonides' Guide of the Perplexed . However, he wrote original works as well, and laid the foundations for a distinctive philosophical-exegetical movement, what is today called 'Maimonideanism'. James T. Robinson's book includes a first English translation of Ibn Tibbon's commentary on Ecclesiastes, which was the foundational work of the Maimonidean tradition. The translation, with full annotation, is accompanied by an introduction, which provides relevant historical, philosophical and exegetical background, explains difficult passages, and identifies Ibn Tibbon's important contributions to the emergence of Maimonideanism. The author analyzes Ibn Tibbon's sources and influences (in Jewish philosophy and exegesis and in Graeco-Arabic philosophy, especially al-Farabi and Averroes), discusses his theory and method of exegesis, and explains the main arguments and allegories of the work which relate to the problem of human perfection. Responding to and developing the various positions of his time - especially the infamous view of al-Farabi that immortality of the soul is nothing but an old wife's tale - Ibn Tibbon argues that conjunction with the active intellect is possible but rare: only one man in a thousand can attain it. Thus, while the elite few should pursue it - through a life of study and contemplation - the many should focus on perfection in this world: they should eat, drink, and show the soul good.
T. M. Rudavsky presents a new account of the development of Jewish philosophy from the tenth century to Spinoza in the seventeenth, viewed as part of an ongoing dialogue with medieval Christian and Islamic thought. Her aim is to provide a broad historical survey of major figures and schools within the medieval Jewish tradition, focusing on the tensions between Judaism and rational thought. This is reflected in particular philosophical controversies across a wide range of issues in metaphysics, language, cosmology, and philosophical theology. The book illuminates our understanding of medieval thought by offering a much richer view of the Jewish philosophical tradition, informed by the considerable recent research that has been done in this area.
“This well-written, accessible [essay] collection demonstrates a maturation in Jewish studies and medieval philosophy” (Choice). Too often the study of philosophical texts is carried out in ways that do not pay significant attention to how the ideas contained within them are presented, articulated, and developed. This was not always the case. The contributors to this collected work consider Jewish philosophy in the medieval period, when new genres and forms of written expression were flourishing in the wake of renewed interest in ancient philosophy. Many medieval Jewish philosophers were highly accomplished poets, for example, and made conscious efforts to write in a poetic style. This volume turns attention to the connections that medieval Jewish thinkers made between the literary, the exegetical, the philosophical, and the mystical to shed light on the creativity and diversity of medieval thought. As they broaden the scope of what counts as medieval Jewish philosophy, the essays collected here consider questions about how an argument is formed, how text is put into the service of philosophy, and the social and intellectual environment in which philosophical texts were produced.