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Kenneth Seeskin
Northwestern University
  1.  46
    Dialogue and Discovery: A Study in Socratic Method.Kenneth Seeskin - 1987 - State University of New York Press.
    This book examines the Socratic method of elenchus, or refutation.
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  2.  25
    Maimonides on the Origin of the World.Kenneth Seeskin - 2005 - New York: Cambridge University Press.
    Although Maimonides' discussion of creation is one of his greatest contributions - he himself claims that belief in creation is second in importance only to belief in God - there is still considerable debate on what that contribution was. Kenneth Seeskin takes a close look at the problems Maimonides faced and the sources from which he drew. He argues that Maimonides meant exactly what he said: the world was created by a free act of God so that the existence of (...)
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  3.  22
    Maimonides.Kenneth Seeskin - 2008 - Stanford Encyclopedia of Philosophy.
  4.  25
    The Cambridge companion to Maimonides.Kenneth Seeskin (ed.) - 2005 - New York: Cambridge University Press.
    One aim of this series is to dispel the intimidation readers feel when faced with the work of difficult and challenging thinkers. Moses ben Maimon, also known as Maimonides (1138-1204), represents the high point of Jewish rationalism in the middle ages. He played a pivotal role in the transition of philosophy from the Islamic East to the Christian West. His greatest philosophical work, The Guide of the Perplexed, had a decisive impact on all subsequent Jewish thought and is still the (...)
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  5.  21
    Is the Apology of Socrates a Parody?Kenneth Seeskin - 1982 - Philosophy and Literature 6 (1-2):94-105.
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  6.  5
    Jewish Philosophy in a Secular Age.Kenneth Seeskin - 1990 - Suny Press.
    An examination of Jewish philosophy in the modern age and in light of secular philosophy. Ch. 8 (pp. 189-211), "Fackenheim's Dilemma, " deals with Emil Fackenheim's philosophy concerning the Holocaust, and the place of God and Judaism in a post-Holocaust world. Expounds on his theology, his existential theories, and his attitude to Jewish history.
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  7.  26
    Searching for a distant God: the legacy of Maimonides.Kenneth Seeskin - 2000 - New York: Oxford University Press.
    Monotheism is usually considered Judaism's greatest contribution to world culture, but it is far from clear what monotheism is. This work examines the notion that monotheism is not so much a claim about the number of God as a claim about the nature of God. Seeskin argues that the idea of a God who is separate from his creation and unique is not just an abstraction but a suitable basis for worship. He examines this conclusion in the contexts of prayer, (...)
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  8.  21
    Metaphysics and its transcendence.Kenneth Seeskin - 2005 - In The Cambridge Companion to Maimonides. Cambridge University Press. pp. 82.
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  9.  6
    Formalization in platonic scholarship.KennethR Seeskin - 1978 - Metaphilosophy 9 (3-4):242-251.
  10.  21
    VIastos on Elenchus and Mathematics.Kenneth Seeskin - 1993 - Ancient Philosophy 13 (1):37-53.
  11. Maimonides' appropriation of Aristotle's ethics.Kenneth Seeskin - 2012 - In Jon Miller (ed.), The Reception of Aristotle's Ethics. Cambridge University Press.
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  12. Brill Online Books and Journals.Norbert M. le GoodmanSamuelson, Kenneth Seeskin, David Novak, Ehud Z. Benor, Menachem Kellner, Eric Lawee, Michael Zank, Michael L. Morgan & Avihu Zakai - 1996 - Journal of Jewish Thought and Philosophy 5 (2).
     
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  13. Arguing from Ignorance: Maimonides and Spinoza on Contingency.Kenneth Seeskin - 2006 - Yearbook of the Irish Philosophical Society:182-201.
     
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  14.  30
    Autonomy in Jewish philosophy.Kenneth Seeskin - 2001 - New York: Cambridge University Press.
    Autonomy in Jewish Philosophy examines an important theme in Jewish thought from the Book of Genesis to the present day. Although it is customary to view Judaism as a legalistic faith leaving little room for free thought or individual expression, Kenneth Seeskin argues that this view is wrong. Where some see the essence of the religion as strict obedience to divine commands, Seeskin claims that God does not just command but forms a partnership with humans requiring the consent of both (...)
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  15.  44
    Courage and knowledge: A perspective on the socratic paradox.Kenneth R. Seeskin - 1976 - Southern Journal of Philosophy 14 (4):511-521.
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  16.  14
    Courage and Knowledge: A Perspective on the Socratic Paradox.Kenneth R. Seeskin - 1976 - Southern Journal of Philosophy 14 (4):511-521.
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  17.  1
    Covenant and Social Contract: Classical Judaism and Classical Liberalism.Kenneth Seeskin - 2012 - In Raphael Jospe & Dov Schwartz (eds.), Jewish philosophy: perspectives and retrospectives. Boston: Academic Studies Press.
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  18. Discutendo a proposito di ignoranza: Maimonide e Spinoza sulla contingenza.Kenneth Seeskin - 2006 - Teoria 26 (2):313-333.
    In Book I of the Ethics, Spinoza rejects any explanation that uses the will of God to explain natural phenomena. In his paper Spinoza’s argument is discussed by looking at a specific example of the view he was criticizing: Maimonides’ account of particularity. We will see that in some ways, Spinoza is right. But we will also see that Maimonides’ argument is not as naïve as a reader of Spinoza might think and that Spinoza’s own position is not immune from (...)
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  19. Ethics, Authority and Autonomy.Kenneth Seeskin - 2007 - In Michael L. Morgan & Peter Eli Gordon (eds.), The Cambridge Companion to Modern Jewish Philosophy. Cambrige University Press. pp. 192--208.
     
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  20.  12
    Genuine appeals to conscience.KennethR Seeskin - 1978 - Journal of Value Inquiry 12 (4):296-300.
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  21.  17
    Holiness as an Ethical Ideal.Kenneth Seeskin - 1996 - Journal of Jewish Thought and Philosophy 5 (2):191-203.
  22. Hope as a Moral Ideal.Kenneth Seeskin - 2007 - Teoria 27 (1):99-111.
    This article discusses a respect in which modern thought differs from ancient: the role of hope. Although mentioned in ancient philosophy, hope is not a cardinal virtue, much less a presupposition of moral action. By contrast, hope takes center stage in the thought of Kant. Kant maintains that moral perfection is possible and always in the process of being realized but never actually comes to pass. No matter how much progress is made, there will always be something more to be (...)
     
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  23.  40
    Is Existence a Perfection?—A Case Study In the Philosophy of Leibniz.Kenneth R. Seeskin - 1978 - Idealistic Studies 8 (2):124-135.
    This is an essay in what might be termed philosophic appreciation. Ordinarily one should not have to take to print to ask people to appreciate the writings of a figure like Leibniz. But the particular aspect of Leibniz’ thought that I would like to discuss is one which most contemporary philosophers find totally unpalatable. According to the conventional wisdom, the claim that existence is a perfection was refuted once and for all by Kant. The passages where Leibniz suggests that there (...)
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  24.  13
    I4 Miracles in Jewish philosophy.Kenneth Seeskin - 2011 - In Graham H. Twelftree (ed.), The Cambridge Companion to Miracles. Cambridge University Press. pp. 254.
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  25.  6
    Judaism and the idea of the future.Kenneth Seeskin - 2011 - In Jonathan Jacobs (ed.), Judaic Sources and Western Thought: Jerusalem's Enduring Presence. Oxford University Press. pp. 49.
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  26.  20
    Job and the Problem of Evil.Kenneth Seeskin - 1987 - Philosophy and Literature 11 (2):226-241.
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  27.  9
    James M. Edie 1927-1998.Kenneth Seeskin - 1998 - Proceedings and Addresses of the American Philosophical Association 72 (2):119 - 120.
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  28.  1
    Jewish Messianic Thoughts in an Age of Despair.Kenneth Seeskin - 2012 - Cambridge University Press.
    Belief in the coming of a Messiah poses a genuine dilemma. From a Jewish perspective, the historical record is overwhelmingly against it. If, despite all the tragedies that have befallen the Jewish people, no legitimate Messiah has come forward, has the belief not been shown to be groundless? Yet for all the problems associated with messianism, the historical record also shows it is an idea with enormous staying power. The prayer book mentions it on page after page. The great Jewish (...)
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  29.  57
    Kenneth Seeskin replies.Kenneth Seeskin - 1985 - Philosophy and Literature 9 (2):201-202.
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  30.  18
    Leibniz and transcendental idealism.Kenneth R. Seeskin - 1978 - Man and World 11 (1-2):96-106.
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  31. La speranza come ideale morale.Kenneth Seeskin - 2007 - Teoria 27 (1):83-97.
    This article discusses a respect in which modern thought differs from ancient: the role of hope. Although mentioned in ancient philosophy, hope is not a cardinal virtue, much less a presupposition of moral action. By contrast, hope takes center stage in the thought of Kant. Kant maintains that moral perfection is possible and always in the process of being realized but never actually comes to pass. No matter how much progress is made, there will always be something more to be (...)
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  32. Maimonides and Aquinas on Creation.Kenneth Seeskin - 1997 - Medioevo 23:453-474.
     
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  33. Maimonides: A Guide for Today's Perplexed.Kenneth Seeskin - 1991 - Behrman House.
    The classic questions Maimonides contemplated in Guide for the Perplexed are addressed here in modern language. How should we describe God? What makes monotheism special? Why does evil exist in God's world? How will we know when the Messiah has come? Maimonides' philosophy and teachings, so significant to Jewish thought, made accessible to everyone.
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  34.  12
    Maimonides' Guide of the Perplexed: A Philosophical Guide by Alfred L. Ivry.Kenneth Seeskin - 2017 - Journal of the History of Philosophy 55 (2):345-346.
    Although there has never been a shortage of book-length commentaries on Plato's Republic, Descartes's Meditations, or Spinoza's Ethics, the same cannot be said of Maimonides's Guide of the Perplexed. A few Hebrew commentaries exist, but they are neither influential nor readily accessible to English-speaking audiences. So while there has been a noticeable resurgence of interest in Maimonides since the publication of Shlomo Pines's English translation in 1963, there is still a respect in which Ivry's book breaks new ground.The reasons for (...)
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  35.  29
    Maimonides: Life and Thought.Kenneth Seeskin - 2014 - British Journal for the History of Philosophy 22 (4):843-845.
  36.  27
    Moral Necessity.Kenneth R. Seeskin - 1977 - New Scholasticism 51 (1):90-101.
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  37.  3
    Maimonides on Creation.Kenneth Seeskin - 2012 - In Raphael Jospe & Dov Schwartz (eds.), Jewish philosophy: perspectives and retrospectives. Boston: Academic Studies Press.
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  38.  11
    Poverty and Sincerity in the Apology: A Reply to Lewis.Kenneth Seeskin - 1992 - Philosophy and Literature 16 (1):128-133.
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  39.  56
    Platonism, Mysticism, and Madness.Kenneth R. Seeskin - 1976 - The Monist 59 (4):574-586.
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  40.  20
    Philosophical Religions from Plato to Spinoza: Reason, Religion, and Autonomy by Carlos Fraenkel.Kenneth Seeskin - 2014 - Journal of the History of Philosophy 52 (1):171-172.
  41. Possessing the Good Forever: An Analysis of Erotic Love.Kenneth Seeskin - 2009 - Teoria 29 (2):13-22.
    This paper examines erotic love from two perspectives: that offered by Diotima in the Symposium and that offered by the story of Adam and Eve in Genesis 2-3. In the first, love for another person is based on an appraisal of their desirable qualities. As such, it is eventually transcended as the lover comes to realize that more value can be found in institutions, the sciences, and eventually the form of Beauty. In the second, love describes the basic human need (...)
     
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  42.  46
    Sanctity and Silence.Kenneth Seeskin - 2002 - American Catholic Philosophical Quarterly 76 (1):7-24.
    Maimonides’ negative theology has generated controversy ever since it was advanced in The Guide of the Perplexed. Unlike Aquinas,Maimonides does not allow predication by analogy or anything else that compromises the radical separation between God and creatures. The standard objection to Maimonides is that his view is so extreme that it undermines important features of religious life, most pointedly the institution of prayer. I argue that Maimonides was well aware of the problems caused by negative theology and provides us with (...)
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  43.  58
    Sanctity and Silence.Kenneth Seeskin - 2002 - American Catholic Philosophical Quarterly 76 (1):7-24.
    Maimonides’ negative theology has generated controversy ever since it was advanced in The Guide of the Perplexed. Unlike Aquinas,Maimonides does not allow predication by analogy or anything else that compromises the radical separation between God and creatures. The standard objection to Maimonides is that his view is so extreme that it undermines important features of religious life, most pointedly the institution of prayer. I argue that Maimonides was well aware of the problems caused by negative theology and provides us with (...)
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  44.  4
    14. Shlomo Pines and the Rediscovery of Maimonides in Contemporary Philosophy.Kenneth Seeskin - 2019 - In Josef Stern, James T. Robinson & Yonatan Shemesh (eds.), Maimonides' "Guide of the Perplexed" in Translation: A History From the Thirteenth Century to the Twentieth. University of Chicago Press. pp. 385-402.
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  45.  15
    Socratic Philosophy and the Dialogue Form.Kenneth Seeskin - 1984 - Philosophy and Literature 8 (2):181-194.
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  46.  17
    Strolling with Maimonides on the Via Negativa.Kenneth Seeskin - 2013 - In Jeanine Diller & Asa Kasher (eds.), Models of God and Alternative Ultimate Realities. Springer. pp. 793--799.
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  47.  3
    Tsimtsum and the Root of Finitude.Kenneth Seeskin - 2020 - In Agata Bielik-Robson & Daniel H. Weiss (eds.), Tsimtsum and Modernity: Lurianic Heritage in Modern Philosophy and Theology. De Gruyter. pp. 107-118.
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  48.  30
    The Comedy of the Gods in the Iliad.Kenneth R. Seeskin - 1977 - Philosophy and Literature 1 (3):295-306.
    In lieu of an abstract, here is a brief excerpt of the content:Kenneth R. Seeskin THE COMEDY OF THE GODS IN THE ILIAD "... no animai but man ever laughs." Aristotle, De Partibus Animalium, 673a8-9 No reader of the Iliad can fail to be struck by the great extent to which social relations among the gods resemble those which obtain among men. Zeus, the oldest and strongest of the Olympian deities, rules as an absolute monarchor patriarch. The "council" meetings over (...)
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  49. The Concept of Participation in Plato's Later Dialogues.Kenneth R. Seeskin - 1972 - Dissertation, Yale University
     
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  50.  35
    VIastos on Elenchus and Mathematics.Kenneth Seeskin - 1993 - Ancient Philosophy 13 (1):37-53.
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