Get A History of Jewish Philosophy in the Middle Ages PDF
By Colette Sirat
This publication surveys the monstrous physique of medieval Jewish philosophy, devoting considerable dialogue to significant figures similar to Saadiah Gaon, Maimonides, Abraham Ibn Ezra, Judah Halevi, Abraham Ibn Daoud, and Gersonides, in addition to providing the ancillary texts of lesser recognized authors. Sirat rates little-known texts, delivering statement and situating them inside their old and philosophical contexts. A entire bibliography directs the reader to the texts themselves and to contemporary experiences.
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Extra info for A History of Jewish Philosophy in the Middle Ages
Some people, relying on the biblical narratives, attack prophecy itself, calling it a matter of magic and artifice. Their argument runs thus: assuming the veracity of accounts according to which the prophets performed prodigies and caused the metamorphosis of natural things, it is still possible that they succeeded in this through all sorts of artifices. We know of the existence of natural objects that perform operations contrary to the habitual course of things, like the setting of things in movement without contact between the mover and the moved; this is the case of the magnet that moves and attracts iron without touching it; or certain herbs which, thrown into the water, make fish leap on to the earth; or dragon's blood, which colours water to look like blood; or the stone placed under a woman in difficult labour, who thereupon gives birth; and many herbs and minerals used in the successful treatment of diseases and others that kill and cause to perish.
E. e. the perfect wisdom and the pure brilliance. On account of this it was affected by ignorance and is in need of instruction; while the intellect is not affected by ignorance, because it is near to the wisdom, the pure brilliance and the absolute light. When the nature of the intellectual soul was established, a radiance went forth from its shade, and the nature of the animal soul came into being. e. in itself. Between it and the pure light intervene the degrees of the intellect and of the intellectual soul.
The vegetative soul is inferior to other souls since it arises from the shadow of the animal soul. It is very obscure and devoid of perception and of locomotion. It is only capable of desire, of procreation, of nourishment, of growing and diminishing, and of putting forth flowers and vegetables, odours and tastes, according to different countries and climates. These three degrees of the soul are not absolutely separated, for certain animals are gifted with prudence and intelligence, like men, and certain plants have a delicious perfume.
A History of Jewish Philosophy in the Middle Ages by Colette Sirat