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In the great libraries of Europe and the United States, hidden in fading manuscripts on forgotten shelves, lie the works of medieval Hebrew logic. From the end of the twelfth century through the Renaissance, Jews wrote and translated commentaries and original compositions in Aristotelian logic. One can say without exaggeration that wherever Jews studied philosophy - Spain, France, Northern Africa, Germany, Palestine - they began their studies with logic. Yet with few exceptions, the manuscripts that were catalogued in the last century have failed to arouse the interest of modem scholars. While the history of logic is now an established sub-discipline of the history of philosophy, the history of Hebrew logic is only in its infancy. The present work contains a translation and commentary of what is arguably the greatest work of Hebrew logic, the Sefer ha-Heqqesh ha-Yashar (The Book of the Correct Syllogism) of Levi ben Gershom (Gersonides; 1288-1344). Gersonides is well known today as a philosopher, astronomer, mathematician, and biblical exegete. But in the Middle Ages he was also famous for his prowess as a logician. The Correct Syllogism is his attempt to construct a theory of the syllogism that is free of what he considers to be the 'mistakes' of Aristotle, as interpreted by the Moslem commentator A verroes. It is an absorbing, challenging work, first written by Gersonides when he was merely thirty-one years old, then significantly revised by him. The translation presented here is of the revised version.
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 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.
The problems of evil and suffering have been extensively discussed in Jewish philosophy, and much of the discussion has centred on the Book of Job. In this new study Oliver Leaman poses two questions: how can a powerful and caring deity allow terrible things to happen to obviously innocent people, and why has the Jewish people been so harshly treated throughout history, given its status as the chosen people? He explores these issues through an analysis of the views of Philo, Saadya, Maimonides, Gersonides, Spinoza, Mendelssohn, Hermann Cohen, Buber, Rosenzweig, and post-Holocaust thinkers, and suggests that a discussion of evil and suffering is really a discussion about our relationship with God. The Book of Job is thus both the point of departure and the point of return.
Medieval Jewish philosophers have been studied extensively by modern scholars, but even though their philosophical thinking was often shaped by their interpretation of the Bible, relatively little attention has been paid to them as biblical interpreters. In this study, Robert Eisen breaks new ground by analyzing how six medieval Jewish philosophers approached the Book of Job. These thinkers covered are Saadiah Gaon, Moses Maimonides, Samuel ibn Tibbon, Zerahiah Hen, Gersonides, and Simon ben Zemah Duran. Eisen explores each philosopher's reading of Job on three levels: its relationship to interpretations of Job by previous Jewish philosophers, the way in which it grapples with the major difficulties in the text, and its interaction with the author's systematic philosophical thought. Eisen also examines the resonance between the readings of Job of medieval Jewish philosophers and those of modern biblical scholars. What emerges is a portrait of a school of Joban interpretation that was creative, original, and at times surprisingly radical. Eisen thus demonstrates that medieval Jewish philosophers were serious exegetes whom scholars cannot afford to ignore. By bringing a previously-overlooked aspect of these thinkers' work to light, Eisen adds new depth to our knowledge of both Jewish philosophy and biblical interpretation.
The philosopher, astronomer, and biblical exegete known both as Gersonides and Ralbag (1288-1344) wrote a veritable library of works that testify not only to the breadth of his intellectual concerns but to his attempt to forge a synthesis between the secular sciences and Judaism. This is the first English-language study to assess his place and significance for Jewish thought, and it offers a comprehensive picture of his philosophy that is both descriptive and evaluative.
Engages with all aspects of Averroes' philosophy, from his thinking on Aristotle to his influence on Islamic law.
Halper's study traces how the open-questioning of the divine arises in the works of Maimonides, Jacob Anatoli, Gersonides, and Abraham Bibago.
A Chomprehensive anthology of classic writings on Jewish philosophy from the Bible to postmodernism.