MAIMONIDES
JUDAIC ARISTOTELIANISM
The son of a judge,
Maimonides (Moses Ben Maimon) was born in Cordoba, Spain but left when young
owing to the persecution of the Jews. In
1160 he went to Fez, the sacred city of Morocco, and then to Cairo, where he
became the Court Physician and leader of the Jewish community. He later also became physician to Saladin's
family.
METAPHYSICS/ RELIGIOUS PHILOSOPHY
[1] [Guide, I and II.] Much of Maimonides' thinking is concerned
with the conflict between religious teaching and what can be known by the
intellect. In general he says that when what we learn through our
reason seems to be inconsistent with scripture the latter should be interpreted
allegorically. However, while his aim
was to harmonize reason with faith he recognised that reason may not always be
adequate and may have to give way [a]. Thus, while religion tells us the temporal world was created
by God's will in time and out of nothing, when we see that the causes of things are
grounded in Nature we can well conclude that the world must always have had the same structure
and is thus eternal and necessary. The
creation therefore cannot be demonstrated and seems miraculous [b]. Nevertheless it may be that the empirical data
from which the conclusion is drawn are insufficient and that what reason gives
us must then be rejected.
[2] God for Maimonides is
regarded as immaterial, pure intellectual act, at once efficient, formal, and
final cause, the Prime Mover, the only necessary being; and He is One
transcendent, and omnipotent, having the absolute power to suspend the laws of
Nature [a]. However,
strictly speaking, qualities
can be attributed to the 'being' of God only negatively: we can say only what He is not, and any terms
applied to Him even 'existence' itself will have an equivocal sense. But Maimonides allows that we can describe him positively by reference to His effects [b]. Thus we may describe Him as merciful or vengeful, for this is how we
interpret His activity in and his control of natural events. Indeed it is from recognition of change and contingency in the natural created world that
we can prove God's existence [c]. God produces both matter and
form freely from his intellect:. For Him to know is in effect to create [d]. Being, that is, existence, says
Maimonides, is an 'accident' of essences in that essences may or may not be
actualized to form substances [e]. Between God and the corporeal
world is a hierarchy of pure, immaterial Intelligences or spirits (Maimonides
confines hylomorphism to corporeal beings): but in so far as He knows these intelligible principles He is in a sense
identical with them [f]. The tenth (and last) Intelligence is called the Active Intellect, and
through which God 'informs' and thereby actualizes essences [g].
[3] Maimonides distinguishes between natural and moral evil. Natural evil is real from the point of view of individual men, but it
should be seen as a consequence of the cosmic order. Moral evil, on the other hand, is
attributable to man's free-will [a]. Maimonides sees no incompatability between this and God's providence [b] His
foreseeing of all that will happen.
KNOWLEDGE/ PSYCHOLOGY
[4] [Ibid.] Maimonides
distinguishes between the
soul's passive and an external Active Intellect (the tenth 'Intelligence') [a]. To acquire knowledge our passive
intellects, on receiving sensory
data, must be endowed with forms by this
Active Intellect [a]; and conclusions reached by the reason through deductive
inference will be true if the experiences which constitute the starting-point
are reliable. He seems to regard man's intellect as similar in kind to God's in
that there is an identity
between the intellect, the act of intellection, and the object cognised [b]. He accepts
immortality, but only in a limited sense. The soul, although
form of the body, is a 'sensitive' soul and perishes with the body. The 'actualized' individual intellects of those who,
through their exercise of their freedom of will have become just, do
survive. However, no individuality
survives death [c], although individual knowledge can advance to the
Intelligence [c] which everybody is affected by. The Active Intellect working
through special men (the prophets) gives them the capacity to receive divine
revelation and thence by means of the imagination to experience visions and
similar phenomena [d]. Nevertheless, Maimonides rejects any suggestion of a mystical
ascent as being on the same level or comparable to an intellectual one [e] and this is
limited: we can have no knowledge of the transcendent God as He is
in Himself; through the intellect we can know Him only negatively. But positive knowledge of Him is possible
through His effects in Nature [f].
ETHICS/ POLITICAL PHILOSOPHY
[5] [Guide, III.] Maimonides distinguishes between ordinary
people and rulers. Ordinary people
should be guided by their leaders and follow the rules of their society and the
scriptures. They should aim at moderation, control of the
passions [a]. The rulers, however, should be more
ascetic. There is no place in their
lives for passion. They should seek to love God both by knowledge (through
science and metaphysics) and in their actions (by imitating His activity in the
world). They should also endeavour to
realize an ideal state,
in which their concern
should be for the majority without regard to the individual [b] (thereby reflecting
God's attitude towards the natural order).
CRITICAL SUMMARY
Maimonides' concerns are
very much those of his contemporaries though from a Judaic perspective. Of particular interest is his attempt to
harmonize faith and reason. Broadly Aristotelian
rather then Neoplatonic his philosophy is important for its influence on
Christian Scholasticism. However, his rejection of personal immortality and his
view that the survival of the passive intellect depends on the universal active
intellect gives rise to difficulties for theological orthodoxy. There is also arguably an inconsistency
between his commitment to the negative way and his assertion that human
cognition is similar to God's.
A. C. Ivry,
'Maimonides', in J. J. E. Garcia (ed.), A
Companion to Philosophy in the Middle Ages.
CONNECTIONS
Maimonides