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Maimonides in His World: Portrait of a Mediterranean Thinker

Princeton University Press (2009)

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  1. Anthropomorphism according to Al-Ghazali (d. 1111) and Maimonides (d. 1204): A comparative discourse.Nurhanisah Senin, Khadijah Mohd Khambali Hambali, Wan Adli Wan Ramli, Mustafa Kamal Amat Misra & Nazneen Ismail - 2023 - HTS Theological Studies 79 (2):7.
    The existence of ‘human-like’ attributes and actions in the Qur’an and Hebrew Bible entails to various interpretations towards anthropomorphic verses among the Muslim and Jewish counterparts. Al-Ghazali and Maimonides in their discourses strongly affirmed the unity of God and refuted anthropomorphism. Therefore, this study expounded al-Ghazali and Maimonides’ methods in affirming the incorporeality of God through outlining the similarities and differences in their interpretation. This study was qualitative in nature which analyses writings of al-Ghazali and Maimonides in encountering anthropomorphism. It (...)
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  • Maimonides on wars and their justification.Josef Stern - 2012 - Journal of Military Ethics 11 (3):245-263.
    Abstract This essay examines the conditions under which the great medieval Jewish rabbinic figure Moses Maimonides (1138?1204) took war to be justified. In particular, it argues that Maimonides did not hold that universal belief in one deity, on the model of a (Christian or Almohad) holy war or religious crusade, is a sufficient condition to justify the pursuit of a war. At most a war is justified if it enables the creation of a monotheistic environment for the Jewish people within (...)
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  • Avicenna among medieval jews the reception of avicenna's philosophical, scientific and medical writings in jewish cultures, east and west.Gad Freudenthal & Mauro Zonta - 2012 - Arabic Sciences and Philosophy 22 (2):217-287.
    The reception of Avicenna by medieval Jewish readers presents an underappreciated enigma. Despite the philosophical and scientific stature of Avicenna, his philosophical writings were relatively little studied in Jewish milieus, be it in Arabic or in Hebrew. In particular, Avicenna's philosophical writings are not among the “Hebräische Übersetzungen des Mittelalters” – only very few of them were translated into Hebrew. As an author associated with a definite corpus of writings, Avicenna hardly existed in Jewish philosophy in Hebrew. Paradoxically, however, some (...)
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  • The Paradoxical Transmission of Tradition and Agamben's Potential Reading of the Rishonim.Jeffrey Bernstein - 2011 - Comparative and Continental Philosophy 3 (2):225-242.
    This essay explores the significance of Agamben’s sparse references to medieval Jewish thinkers (that is, the Rishonim) and raises the question as to whether the modern interpretive horizon of “history” is adequate for providing an understanding of these thinkers.
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  • Tanrı’nın İlmi: Gazzālī ve İbn Meymun’un Görüşleri Üzerine Bir İnceleme.Özcan Akdağ - 2018 - Cumhuriyet İlahiyat Dergisi 22 (3):1747-1763.
    Gerek felsefede gerekse teolojide Tanrı’nın ilim sahibi bir varlık olup olmadığı tartışma konusu olmuştur. Eğer Tanrı ilim sahibi bir varlık ise, bu durumda O’nun tikelleri bilmesi mümkün müdür? Tanrı’nın tikellerini bildiğini iddia etiğimizde bu durum O’nun zatında bir değişimi gerektirir mi? Tesitik düşüncede Tanrı kâmil bir varlıktır ve O, mutlak manada âlimdir, kâdirdir ve iyilik sahibidir. Dolayısıyla O’nun zatına bir değişim söz konusu olamaz. Tanrı’nın ilmi konusunda tartışılan mesellerden birisi de bu ilmin tikelleri kapsayıp kapsamadığıdır. Pek çok teist düşünür Tanrı’nın (...)
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  • God’s Knowledge: A Study on The Idea of Al-Ghazālī And Maimonides.Özcan Akdağ - 2018 - Cumhuriyet İlahiyat Dergisi 22 (1):9-32.
    Whether God has a knowledge is a controversial issue both philosophy and theology. Does God have a knowledge? If He has, does He know the particulars? When we assume that God knows particulars, is there any change in God’s essence? In the theistic tradition, it is accepted that God is wholly perfect, omniscience, omnipotent and wholly good. Therefore, it is not possible to say that there is a change in God. Because changing is a kind of imperfection. On God’s knowledge, (...)
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  • Al-Fārābī Metaphysics, and the Construction of Social Knowledge: Is Deception Warranted if it Leads to Happiness?Nicholas Andrew Oschman - unknown
    When questioning whether political deception can be ethically warranted, two competing intuitions jump to the fore. First, political deception is a fact of human life, used in the realpolitik of governance. Second, the ethical warrant of truth asserts itself as inexorably and indefatigably preferable to falsehood. Unfortunately, a cursory examination of the history of philosophy reveals a paucity of models to marry these basic intuitions. Some thinkers (e.g., Augustine, Aquinas, Grotius, Kant, Mill, and Rawls) privilege the truth by neglecting the (...)
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  • Maimonides.Kenneth Seeskin - 2008 - Stanford Encyclopedia of Philosophy.
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