The Guide for the Perplexed, Part 2

Moses Maimonides

Язык: English

Жанр(ы): Средневековье Нон-фикшн Другие религии Философия Религия

Чтецы:Kazbek, Geoffrey Edwards, jenno, nzk13, Larry Wilson, KevinS, Owlivia, Teller1986

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1/49The Author's Introduction. The Twenty-Six Propositions employed by the Philosophers to prove the Existence of God

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1. The Author's Introduction. The Twenty-Six Propositions employed by the Philosophers to prove the Existence of God
2. I. Philosophical proofs for the Existence, Incorporeality, and Unity of the First Cause
3. II. On the Existence of Intelligences or purely Spiritual Beings
4. Ill. The Author adopts the Theory of Aristotle as least open to Objections
5. IV. The Spheres and the Causes of their Motion
6. V. Agreement of the Aristotelian Theory with the Teaching of Scripture
7. VI. What is meant by the Scriptural Term "Angels"
8. VII. The Homonymity of the term "Angel"
9. VIII. On the Music of the Spheres
10. IX. On the Number of the Heavenly Spheres
11. X. The Influence of the Spheres upon the Earth manifests itself in four different ways
12. XI. The Theory of Eccentricity Preferable to that of Epicycles
13. XII. On the Nature of the Divine Influence and that of the Spheres
14. XIII. Three Different Theories about the Beginning of the Universe
15. XIV. Seven Methods by which the Philosophers sought to prove the Eternity of the Universe
16. XV. Aristotle does not scientifically demonstrate his Theory
17. XVI. The Author refutes all Objections to Creatio ex nihilo
18. XVII. The Laws of Nature apply to Things Created, but do not regulate the Creative Act which produces them
19. XVIII. Examinations of the Proofs of Philosophers for the Eternity of the Universe
20. XIX. Design in Nature
21. XX. The Opinion of Aristotle as regards Design in Nature
22. XXI. Explanation of the Aristotelian Theory that the Universe is the necessary Result of the First Cause
23. XXII. Objections to the Theory of the Eternity of the Universe
24. XXIII. The Theory of Creatio ex nihilo is preferable to that of the Eternity of the Universe
25. XXIV. Difficulty of Comprehending the Nature and the Motion of the Spheres according to the Theory of Aristotle
26. XXV. The Theory of Creation is adopted because of its own Superiority, the Proofs based on Scripture being Inconclusive
27. XXVI. Examination of a passage from Pirke di-Rabbi Eliezer in reference to Creation
28. XXVII. The Theory of a Future Destruction of the Universe is not part of the Religious Belief taught in the Bible
29. XXVIII. Scriptural Teaching is in favour of the Indestructibility of the Universe
30. XXIX. Explanation of Scriptural Phrases implying the Destruction of Heaven and Earth
31. XXX. Philosophical Interpretation of Genesis i.-iv.
32. XXXI. The Institution of the Sabbath serves (1) to Teach the Theory of Creation, and (2) to promote Man's Welfare
33. XXXII. Three Theories concerning Prophecy
34. XXXIII. The Difference between Moses and the other Israelites as regards the Revelation on Mount Sinai
35. XXXIV. Explanation of Exodus xxiii. 20
36. XXXV. The Difference between Moses and the other Prophets as regards the Miracles wrought by them
37. XXXVI. On the Mental, Physical and Moral Faculties of the Prophets
38. XXXVII. On the Divine Influence upon Man's Imaginative and Mental Faculties through the Active Intellect
39. XXXVIII. Courage and Intuition reach the highest degree of Perfection in Prophets
40. XXXIX. Moses was the fittest Prophet to Receive and Promulgate the Immutable Law, which succeeding Prophets merely Taught and Expounded
41. XL. The Test of True Prophecy
42. XLI. What is Meant by "Vision"
43. XLII. Prophets Received Direct Communication only in Dreams or Visions
44. XLIII. On the Allegories of the Prophets
45. XLIV. On the Different Modes in which Prophets Receive Divine Messages
46. XLV. The Various Classes of Prophets
47. XLVI. The Allegorical Acts of Prophets formed Parts of Prophetic Visions
48. XLVII. On the Figurative Style of the Prophetic Writings
49. XLVIII. Scripture ascribes Phenomena directly produced by Natural Causes to God as the First Cause of all things

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In the Guide of the Perplexed Maimonides (Moses ben Maimon) achieved an original and highly influential synthesis of religious and secular learning, drawing on Rabbinical teachings, the Aristotelian and neo-Platonic doctrines then current in the Islamic world, as well as his own scriptural exegeses and philosophical arguments. According to Encyclopaedia Judaica, "almost every philosophic work for the remainder of the Middle Ages cited, commented on, or criticized Maimonides' views." - Summary by Kazbek