Maimonides and the Pre-Maimonidean Jewish Philosophical Tradition According to Hermann Cohen

IF 0.2 2区 哲学 0 PHILOSOPHY
A. Hughes
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引用次数: 18

Abstract

This paper examines Hermann Cohen’s idiosyncratic construction of a medieval Jewish philosophical tradition, focusing primarily, though not exclusively, on his Charakteristik der Ethik Maimunis. This construction, not unlike modern accounts, is filtered through the central place of Maimonides. For Cohen, however, Maimonides’ centrality is defined not by his systematization of Aristotelianism, but by his elevation of ethics over metaphysics. The ethical and pantheistic concerns of Maimonides’ precursors, according to this reading, anticipate his uniqueness. Whereas Shlomo ibn Gabirol’s pantheistic doctrine of emanation, for example, assigned little weight to ethics, Abraham ibn Daud rebelled against such a doctrine. Ibn Daud—much like Bahya ibn Paquda and Abraham ibn Ezra—becomes part of a Jewish philosophical tradition that culminates in Maimonides’ rejection of Aristotelian metaphysics. In particular, this paper examines the way in which Cohen envisaged the pre-Maimonidean philosophical tradition, putting his highly critical reading of Shlomo ibn Gabirol and his pantheistic obsession with prime matter in counterpoint with his more favorable readings of Abraham ibn Daud and Bahya ibn Paquda.
赫尔曼·科恩认为迈蒙尼德和迈蒙尼德之前的犹太哲学传统
本文考察了赫尔曼·科恩对中世纪犹太哲学传统的独特建构,主要关注(尽管不是唯一的)他的《伦理学的特征》。这一建筑,与现代的描述没有什么不同,是通过迈蒙尼德的中心地带过滤出来的。然而,对科恩来说,迈蒙尼德的中心地位不是由他对亚里士多德主义的系统化定义的,而是由他将伦理学提升到形而上学之上。根据这种解读,迈蒙尼德先行者的伦理和泛神论关注,预见了他的独特性。例如,什洛莫·伊本·加比罗尔的泛神论的灵魂散发学说,很少重视伦理学,而亚伯拉罕·伊本·达乌德则反对这种学说。伊本·多德——很像巴哈亚·伊本·帕库达和亚伯拉罕·伊本·以斯拉——成为犹太哲学传统的一部分,这种传统在迈蒙尼德对亚里士多德形而上学的拒绝中达到顶峰。特别地,本文考察了科恩设想迈蒙尼德之前的哲学传统的方式,将他对什洛莫·伊本·加比罗尔的高度批判的阅读和他对主要物质的泛神论的痴迷与他对亚伯拉罕·伊本·达乌德和巴哈亚·伊本·帕库达的更有利的阅读相对照。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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来源期刊
CiteScore
0.40
自引率
25.00%
发文量
12
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