The Creation Of The World According To Gersonides

V. 1. David Birnbaum's God and Evil is a major theological study which systematically confronts the philosophical problem of evil, and the Holocaust in particular. It presents an extensively researched and comprehensive review of the subject. In a clearly presented and readable exposition, Birnbaum then proposes a refreshing and powerful formulation. Combining modern and classic, rationalist and mystic themes, Birnbaum's proposed solution to the ancient problem of evil is perhaps the most elegant to appear in modern times. Though proceeding from a Jewish context, Birnbaum's compelling presentation and original synthesis will be of considerable value to adherents of all Western religions. God and Evil has been acclaimed by philosophers and theologians of all faiths. V. 2. This is a highly intuitive work attempting to advance our speculative conjecture about the cosmos but fully comporting to our knowledge of the spectrum of various realities, across the sciences, both physical and social. The work is written within a Jewish context, but its motifs are universal. If the construct proposed herein proves to stand the test of time, mainstream Jewish philosophy and theology will comport to its contours and other belief systems will find ways to accommodate its assertions. -- Amazon.com.

The latest in the series based on the popular History of Philosophy podcast, this volume presents the first full history of philosophy in the Islamic world for a broad readership. It takes an approach unprecedented among introductions to this subject, by providing full coverage of Jewish and Christian thinkers as well as Muslims, and by taking the story of philosophy from its beginnings in the world of early Islam all the way through to the twentieth century. Major figures like Avicenna, Averroes, and Maimonides are covered in great detail, but the book also looks at less familiar thinkers, including women philosophers. Attention is also given to the philosophical relevance of Islamic theology (kalam) and mysticism—the Sufi tradition within Islam, and Kabbalah among Jews—and to science, with chapters on disciplines like optics and astronomy. The book is divided into three sections, with the first looking at the first blossoming of Islamic theology and responses to the Greek philosophical tradition in the world of Arabic learning. This 'formative period' culminates with the work of Avicenna, the pivotal figure to whom most later thinkers feel they must respond. The second part of the book discusses philosophy in Muslim Spain (Andalusia), where Jewish philosophers come to the fore, though this is also the setting for such thinkers as Averroes and Ibn Arabi. Finally, a third section looks in unusual detail at later developments, touching on philosophy in the Ottoman, Mughal, and Safavid empires and showing how thinkers in the nineteenth to the twentieth century were still concerned to respond to the ideas that had animated philosophy in the Islamic world for centuries, while also responding to political and intellectual challenges from the European colonial powers.

This is a careful examination of the doctrine of Jewish chosenness in the light of Gersonides's thought on providential suffering and on inherited providence. Gersonides is one of the most interesting and important philosophers of the later Jewish Middle Ages.

This popular Key Guide provides an overview of the broader intellectual currents of Jewish philosophy. It includes a chronological table and maps.

The topic of this book is 'creation'. It breaks down into discussions of two distinct, but interrelated, questions: what does the universe look like, and what is its origin? The opinions about creation considered by Norbert Samuelson come from the Hebrew scriptures, Greek philosophy, Jewish philosophy and contemporary physics. His perspective is Jewish, liberal and philosophical. It is 'Jewish' because the foundation of the discussion is biblical texts interpreted in the light of traditional rabbinic texts. It is 'philosophical' because the subject matter is important in both past and present philosophical texts, and to Jewish philosophy in particular. Finally, it is 'liberal' because the authorities consulted include heterodox as well as orthodox Jewish sources. The ensuing discussion leads to original conclusions about a diversity of topics, including the limits of human reason and religious faith, and the relevance of scientific models to religious doctrine.

The philosopher, astronomer, and biblical exegete known both as Gersonides and Ralbag (1288-1344) wrote a veritable library of works that testify not only to the breadth of his intellectual concerns but to his attempt to forge a synthesis between the secular sciences and Judaism. This is the first English-language study to assess his place and significance for Jewish thought, and it offers a comprehensive picture of his philosophy that is both descriptive and evaluative.

Gersonides was a highly original Jewish philosopher, scientist and biblical exegete, active in Provence in the first half of the fourteenth century. Ruth Glasner explores his impressive achievements, and argues that the key to understanding his originality is his perspective as an applied mathematical scientist. It was this perspective that led him to examine Aristotelianism from directions different from those usually adopted by contemporary scholastic scholars. Gersonides started on his way, as he himself claims, as a 'mathematician, natural scientist, and philosopher', who believed in his power to solve the main problems of medieval science. He ended up concentrating on his work as a mathematical astronomer, developing techniques of observation and computation, and somewhat less optimistic about the prospect of scientific knowledge.