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It would seem that S. Munk was the first modern scholar to draw attention to the significance of Levi ben Gerson's Astronomy, surely the most original work on astronomy written in Hebrew in the Middle Ages. Munk (1859, p. 500) called for a specialist to undertake a serious study of this work, but there was little response to his plea in the succeeding century. Indeed, this is the first edition of the Hebrew text of any part of Levi's Astronomy but for the table of contents (Renan, 1893, pp. 624-32), and the poems celebrating the invention of the Jacob Staff that appear in chapter 9 (Carlebach, 191Oa, pp. 152-53). The text of Levi's Astronomy is written in a ponderous Hebrew style but the content sparkles with originality. The Ptolemaic tradition is subjected to a profound critique based on the idea that the planetary models must conform both to Levi's own observations as well as those of the ancients, and the claim that astronomical theory must be philosophically sound. The enduring vigor of the Ptolemaic tradition has been characterized by O. Neugebauer as fol lows: "There is no better way to convince oneself of the inner coherence of ancient and medieval astronomy than to place side by side the Almagest, al BaWini's Opus astronomicum and Copernicus's De Revolutionibus. Chapter by chapter, theorem by theorem, table by table, these works run parallel" (1957, pp. 205-6).
Gersonides was a highly original Jewish philosopher, scientist and biblical exegete, active in Provence in the first half of the fourteenth century. Ruth Glasner explores his impressive achievements, and argues that the key to understanding his originality is his perspective as an applied mathematical scientist. It was this perspective that led him to examine Aristotelianism from directions different from those usually adopted by contemporary scholastic scholars. Gersonides started on his way, as he himself claims, as a 'mathematician, natural scientist, and philosopher', who believed in his power to solve the main problems of medieval science. He ended up concentrating on his work as a mathematical astronomer, developing techniques of observation and computation, and somewhat less optimistic about the prospect of scientific knowledge.
Gersonides’ Afterlife is the first full-scale treatment of the reception of one of the greatest scientific minds of medieval Judaism: the philosopher-scientist Levi ben Gershom (1288–1344). The papers collected here describe his multifarious impact from the fourteenth century to present-day religious Zionism.
In On Both Sides of the Strait of Gibraltar Julio Samsó shows that astronomical sources, written in al-Andalus, the Maghrib and the Iberian Peninsula, belong to the same tradition and emphasizes the role of al-Andalus and the Iberian Peninsula in the transmission of Islamic astronomy to medieval Europe.
by Gersonides: Providence, Mosaic Prophecy, Miracles, the Messiah and Resurrection, Astronomy and Metaphysics, Politics and Perfection. It is not by chance that Menachem Kellner has devoted so much to the study of Gersonides. Like Gersonides, Kellner has firmly in hand the knowledge of the Bible and of the traditional literature of Judaism, he is well trained in philosophy and science, and his broad interests make him the best and most penetrating champion of a great philosopher and an outstanding student of human thought. Colette Sirat, directeur d'etudes a l'Ecole Pratique des Hautes Etudes Sorbonne et chercheur associe a l'Institut de Recherche et d'Histoire des Textes --Book Jacket.
Gersonides (1288-1344), known also as Ralbag, was a philosopher of the first rank as well as an astronomer and biblical exegete, yet this is the first English-language study of the significance of his work for Jewish thought. Seymour Feldman, the acclaimed translator of Gersonides' most important work, The Wars of the Lord - a complete philosophical system and astronomical encyclopedia - has written a comprehensive picture of Gersonides' philosophy that is both descriptive and evaluative. Unusually for a Jewish scholar, Gersonides had contacts with several Christian notables and scholars. It is known that these related to mathematical and astronomical matters; the extent to which these contacts also influenced his philosophical thought is a matter of some controversy. Unquestionably, however, he wrote a veritable library of philosophical, scientific, and exegetical works that testify not only to the range of his intellectual concerns but also to his attempt to forge a philosophical-scientific synthesis between these secular sciences and Judaism. Unlike many modern scientists or philosophers, who either scorn religion or compartmentalize it, he did not see any fundamental discrepancy between the pursuit of truth via reason and its attainment through divine revelation: there is only one truth, with which both reason and revelation must agree. As a philosopher-scientist and biblical exegete Gersonides sought to make this agreement robustly evident. While philosophical and scientific ideas have progressed since Gersonides' time, his work is still relevant today because his attempt to make prophecy and miracles understandable in terms of some commonly held philosophical or scientific theory is paradigmatic of a religion that is not afraid of reason. His general principle that reason should function as a 'control' of what we believe has interesting and important implications for the modern reader. Indeed, some of his basic arguments are favoured by many contemporary thinkers who attempt to incorporate modern science into their religious belief system. He was not afraid to make religious beliefs philosophically and scientifically credible; one could say that he pursued an 'ethics of belief' in that he held that there are constraints to what is believable, especially in religion. In this respect he was a precursor of Kant and Hermann Cohen: Judaism is or should be a religion of reason.
Levi ben Gerson (LBG) (1288-1344), was a prominent scholar in Orange (France) who wrote in Hebrew on biblical exegesis, philosophy, theology, & the sciences. Although Levi referred to astrology in his main work, ¿Milhamot Adonai¿ (¿The Wars of the Lord¿), his only known work in this domain is edited here for the first time. In this prognostication, based on the conjunction of Saturn & Jupiter to take place in 1345, Levi depended upon his own astronomical theories for the positions of the Sun & the Moon, & upon Abraham Ibn Ezra for astrological interpretations. Contents: LBG¿s Text in Hebrew: Transl¿n.; LBG¿s Latin Text: Transl¿n.; Transl¿n. of Iohannes de Muris¿ Latin Text; Notes to LBG¿s Prognostication; Notes to Iohannes de Muris¿ Latin Text.
R. Levi ben Gershom (Gersonides, 1288-1344) is one of the greatest figures of Medieval Jewish thought. He wrote numerous works in philosophy, science and Biblical exegesis. Some of his scientific works, most notably his highly original Astronomy, were translated from Hebrew into Latin and could thus reach non Jewish scholars. The papers collected in this bilingual volume (English and French in equal parts) offer for a first time a comprehensive overview and assessment of Gersonides' scientific work. Since for Gersonides science and philosophy formed a unity, the volume adopts a broad notion of science, including, in addition to astronomy, mathematics and logic, also physics and psychology. The various studies analyze Gersonides' contributions to these disciplines, situate them in the context of Greek-Arabic philosophy and science as translated into Hebrew, and describe their subsequent reception. The volume also includes a very extensive bibliography of writings by and about Gersonides.