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Updated: June 10, 2025
The same thing is true in the flight of an arrow, that there are rests even though the senses do not reveal them. For the senses cannot be trusted. We must follow the reason. Maimonides's criticism of the atomic theory of matter and motion just described is that it undermines the bases of geometry. The diagonal of a square would be the same length as its side.
Proceeding to the more dogmatic elements of Judaism, Maimonides was the first to reduce the 613 commandments of Rabbinic Judaism to thirteen articles of faith. Hasdai Crescas criticised Maimonides's principle of selection as well as the list of dogmas, which he reduced to six. And Joseph Albo went still further and laid down three fundamental dogmas from which the rest are derived.
So Crescas takes up in detail all the Maimonidean proofs of the existence, unity and incorporeality of God and points out that they are not valid because in the first place they are based upon premises which Crescas has refuted, and secondly were the premises granted Maimonides's results do not follow from them.
The fundamental fallacy in all his proofs is that he argues from the laws of genesis and decay in the parts of the world to the laws of these processes in the world as a whole. This might seem to be the same criticism which Maimonides advances, but it is not really quite the same, Maimonides's assertion being more general and sweeping.
The wonderful claims these people bespeak for them are not to be believed by any intelligent man. The above account of Maimonides's doctrine of attributes shows us that he followed the same line of thought as his predecessors. His treatment is more thorough and elaborate, and his requirements of the religionist more stringent.
This reminds us of Maimonides's adjuration of the reader to keep what he finds in the "Guide of the Perplexed" to himself and not to spread it abroad. Philosophy clearly was a delicate subject and not meant for intellectual babes, whose intellectual digestion might be seriously disturbed.
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