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The philosopher is right when he says that it is more proper to apply negative attributes to God than positive. Taking a glance at Ibn Zaddik's theology just discussed in its essential outlines, we notice that while he opposes vigorously certain aspects of Kalamistic thought, as he found them in al-Basir, the Karaite, his own method and doctrine are not far removed from the Kalam.
His purpose is deliberately apologetic and concordistic. The work is not a treatise of science or philosophy. The latter are presupposed. He introduces philosophic principles, Aristotelian or Kalamistic, only with a view to their relation to Jewish theology.
Aristotelianism, introduced by Alfarabi, Avicenna and Averroes among the Arabs, and Ibn Daud and Maimonides among the Jews, dominated all speculative thought, and the old Kalam was obsolete and forgotten. Gersonides no longer regards the Kalamistic point of view as a living issue. He ignores it entirely. His problems as we have seen are those raised by the Averroistic system.
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