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Updated: May 23, 2025
It so happens therefore that even in the case of Abraham Ibn Daud, Maimonides and Gersonides, who were without doubt well versed in Aristotelian thought and entertained not merely admiration but reverence for the philosopher of Stagira, we notice that instead of reading the works of Aristotle himself, they preferred, or were obliged as the case may be, to go to the writings of Alfarabi, Avicenna and Averroes for their information on the views of the philosopher.
And so Gersonides continues throughout the story of creation, into the details of which we need not follow him. The concluding discussion in the Milhamot is devoted to the problem of miracles and its relation to prophecy. Maimonides had said that one reason for opposing the Aristotelian theory of the eternity of the world is that miracles would be an impossibility on that assumption.
Gersonides was frank enough and bold enough to recognize this consequence and to adopt it. We shall see Maimonides's attitude when we come to treat of his philosophy.
The above discussion is extremely typical of the rationalistic attitude of Ibn Daud and his school, which includes such men as Maimonides, Gersonides and others. Reason, theory, science, explanation these are the important considerations in things philosophical, as well as things religious. Theory is more important than practice, and belief stands higher than mere conduct.
Maimonides says that the origin of the world as a whole need not be in any respect like the processes going on within its parts; whereas Gersonides bases his argument on the observed difference in the world between wholes and parts, admitting that the two may be alike in many respects.
Maimonides cannot admit any ignorance in God, and takes refuge in the transcendent character of God's knowledge. What is unpredictable for us is not necessarily so for God. As he is the cause of everything, he must know everything. Gersonides who, as we have seen, is unwilling to admit Maimonides's agnosticism and transcendentalism, solves the problem in the same way as Ibn Daud.
Here also appears clearly the anti-intellectualism of Crescas and his disagreement with Maimonides and Gersonides. The final purpose of the Law is of course, he says, a good. The Bible teaches us to perfect our morals; it inculcates true beliefs and opinions; and it promises by means of these happiness of body and happiness of soul. Which of these four is the ultimate end?
The Biblical text had been twisted and turned ever since the days of Philo, and of the Mishna and Talmud and Midrash, in the interest of various schools and sects. Motives speculative, religious, theological, legal and ethical were at the basis of Biblical interpretation throughout its long history of two millennia and more the end is not yet and Gersonides was swimming with the current.
It must have a beginning, and there is no sense in asking why at this time and not before or after, for the same question would apply to any other time. Gersonides cites other objections which he answers, and then he takes up one by one the Aristotelian arguments in favor of eternity and refutes them in detail.
Hence Maimonides insists on creation ex nihilo, though he admits that the Platonic view of a pre-existent matter may be reconciled with the Torah. Gersonides, who adopted the doctrine of an eternal matter, finds it necessary to say by way of introduction to his treatment of miracles that they do not prove creation ex nihilo.
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