One particular theme in the Guide to the Perplexed is Maimonides' theory of the attributes of Hashem via negativa. The definition of the phrase " via negativa" is to attempt to describe Hashem through what He is not and if one tries to describe God in term of what He is it will then introduce complexity of Hashem which is opposite His oneness. Those who study this theory pose some questions in order better to comprehend this lofty notion. How can one actually know Hashem via negativa? Can one discuss Hashem's unity and incorporeality without limiting His essence? Can the student differentiate between the epistemological and semantic approaches of the theory via negativa? How can the student reconcile the tradition of a moral and ethical divine being, which drives us to be moral and ethical and a divine being that cogitates about its own cognition which we cannot describe or discuss since we may not limit this entity? These are but just a few questions that are discussed in the literature concerning The Guide to the Perplexed. While exploring literature published on this theory, an effort will be made to resolve and explain some of these difficulties the reader may struggle with in The Guide to the Perplexed. In exploring chapter 53, Maimonides presents an analogy of fire to help the student comprehend Hashem's unity. He elaborates that fire hardens, cooks, burns, bleaches and blackens(Maimonides 120), yet all these actions manifest through the characteristic of heat. Maimonides then introduces that Hashem possesses power, will, life, and knowledge which are parts of His essence.(Maimonides 121). But how can one discuss individual attributes in regard to Hashem? Will this compromise His unity? These are multiple n... ... middle of paper ... ...ve Theology of Maimonides and Aquinas." The Review of Metaphysics Vol 41,(June 1988) pp.723-738. Print . Fagenblat,Michael "Levinas and Maimonides: From Metaphisic to Ethical Negative Theology" The Journal of Jewish Thought and Philosophy Vol.16. no1. (Aug 2008):pp.95-147. web Wed. Mar. 12, 2014 email Kasher , Hannah. "Self-Cognizing Intellect and Negative Attributes in Maimonides' TheologyAuthor." Harvard Theological Review. Vol. 87.No. 4 (Oct., 1994): pp. 461-472 . Print. . Levy , Joshua. "The Guide Of The Perplexed." European Judaism. 37.2 ( Autumn 2004): 30-38. Print. Maimonides,Moses The Guide To the Perplexed (trans. Shlomo Pines:Chicago: University Of Chicago Press, 1963) Seeskin, Kenneth Maimonides: A Guide For Today's Perplexed (West Orange, New Jersey: Behrman House Inc. 1991)
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conrad Henry Moehlman The Journal of Religion , Vol. 18, No. 2 (Apr., 1938), pp. 174-182
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In the fifth discourse, the Son of God is described to further reflect himself about his unique and intimate eternal activity. First the author describes the production of the Holy Spirit. The Holy Spirit is said to be the bond between the divine persons. And the Son of God wanted his own person to be the producer. This would be the bond between the human and the divine being. The author describes the Holy Spirit as being a person that proceeds from the Holy Trinity. It is the bond that creates a sense of unity among the divine Persons and that they are perfectly united in the “unity of the Holy Spirit” yet they still are able to maintain their distinct natures (pg 134). The author also mentions two mysteries. The first mystery is described as having a divine person whom we adore, uniting two persons. And the second mystery is described as having a divine person whom we adore by uniting the two natures, one which is divine and the other being human. “He contemplates, adores and imitates the unity of the Holy Spirit, who is the third Person in the order of the Holy Trinity and who, by his nature, is the eternal bond between the two Persons from whom he proceeds.” (pg 135). All together the Son of God is our personal love and sacred unity. He is uniquely expressed and distinctly represented by “the states and qualities of this divine mystery, which is in a perfect relationship with what is ineffable in eternity, as well as being a living portrait of God” (135).
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Attributes usually attributed to God are that he is omnipotent, omnipresent and omniscient. Descartes suggest that existence is one of God’s attributes. Mersenne argues against this point by stating that:
Burns, Thomas J. Canonical Texts: Selections from Religious Wisdom Traditions. San Diego, CA: Cognella/U Readers, 2012. Print.
Rene Descartes, in Meditations on First Philosophy, dedicates his third meditation to attempting to prove the existence of God, an omnipotent, infinite and perfect being. He presents two arguments, both of which end with him concluding that God exists. However, there are gaps in his arguments and contradictions in his writings that lead one to believe otherwise. Through the course of this paper, I will discuss whether Descartes contradicts himself by arguing for a God who is not a deceiver, yet creates human beings in a way that their nature allows them to be deceived. I will present my argument in three phases: I will first explain what mind and body are and how they are distinct. Secondly, I will elucidate Descartes’ argument for God's existence, and lastly, I will attempt to illustrate how Descartes’ arguments of the existence of God are inconsistent.
Russell, Bertrand. “Why I Am Not a Christian,” in Introduction to Philosophy. 6th edition. Perry, Bratman, and Fischer. Oxford University Press. 2013, pp. 56-59.
1) Oxford Readings in Philosophy. The Concept of God. New York: Oxford University press 1987
Kohn, Risa Levitt, and Rebecca Moore. A Portable God: The Origin of Judaism and Christianity. Lanham: Rowman & Littlefield, 2007. Print.