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Updated: May 22, 2025
HAVING made a very fine and interesting collection of the birds of Labuan Tring, I took leave of my kind host, Inchi Daud, and returned to Ampanam to await an opportunity to reach Macassar. As no vessel had arrived bound for that port, I determined to make an excursion into the interior of the island, accompanied by Mr.
It will be remembered that the innovation of Abraham Ibn Daud and Maimonides in making Jewish philosophy more strictly Aristotelian than it had been consisted in a great measure in just this introduction of the Aristotelian proof of the existence of God as derived from the motions of the heavenly bodies. Levi ben Gerson's proofs are teleological rather than mechanical.
Prince Moazzim succeeded under the title of Bahadur Shah. Dissensions among the Marattas enabled him to leave the Deckan in comparative peace to the charge of Daud Khan. He hastened also to make peace with the Rajputs; but he was obliged to move against a new power which had arisen in the northwest, that of the Sikhs.
The Arab Aristotelians, Al Kindi, Al Farabi, Avicenna and Averroes, while in the main disciples of the Stagirite, were none the less unable to steer clear of Neo-Platonic coloring of their master's doctrine, and they were the teachers of the Jewish Aristotelians, Abraham Ibn Daud, Moses ben Maimon, Levi ben Gerson.
Bahya says if a thing is, some cause must have made it to be, for a thing cannot make itself. As we cannot proceed ad infinitum, there must be a first which is the cause of the existence of everything else. The objection here, of course, is that if a thing cannot make itself, how did the first come to be. The Aristotelian proof of Ibn Daud knows nothing about the origin of being.
While it is true that Gabirol's influence on subsequent Jewish philosophy is slight at most we find it in Moses and Abraham ibn Ezra, Abraham ibn Daud and Joseph ibn Zaddik traces of his ideas are met with in the mysticism of the Kabbala. Gabirol's "Fons Vitæ" is a peculiar combination of logical formalism with mystic obscurity, or profundity, according to one's point of view.
But in that case it is not transmigration but the re-appearance of the same person after he has ceased to be. But this has never yet happened. Finally Ibn Daud finds it necessary to defend the Bible against those who criticize the Jews on the ground that there is no mention of the future world and the existence of the soul after death in the Biblical writings.
We have now a general idea of Ibn Daud's attitude and point of view; and in passing to the details of his system it will not be necessary to rehearse all the particulars of his thought, much of it being common to all mediæval writers on Jewish philosophy. We shall confine ourselves to those matters in which Ibn Daud contributed something new, not contained in the writings of his predecessors.
The second proof of God's existence, unity and incorporeality, that based upon the distinction between "possible" and "necessary" existent, which has its origin in Alfarabi and Avicenna, is also found in Ibn Daud. The other two proofs are Maimonides's own, i. e., they are not found in the works of his Jewish predecessors.
Then Neo-Platonism and Kalam combined, or pure Neo-Platonism, in Bahya, Gabirol, Ibn Zaddik and the two Ibn Ezras, Abraham and Moses. In Judah Halevi, so far as philosophy is represented, we have Neo-Platonism and Aristotelianism. Finally in Ibn Daud and Maimonides, Neo-Platonism is reduced to the vanishing point, and Aristotelianism is in full view and in possession of the field.
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