理性視域中的神人關(guān)系
發(fā)布時間：2018-08-24 08:33
【摘要】： 生活在十二世紀(jì)穆斯林政權(quán)統(tǒng)治之下的邁蒙尼德,秉承猶太教傳統(tǒng)文化,熟讀《托拉》和《塔木德》等猶太教傳統(tǒng)經(jīng)典,是一個正統(tǒng)的猶太教徒；同時他又深受伊斯蘭哲學(xué)家們的影響,從他們那里學(xué)習(xí)到希臘哲學(xué)、尤其是亞里士多德的哲學(xué)思想。于是,哲學(xué)與傳統(tǒng)的問題就以如此的形式呈現(xiàn)在邁蒙尼德面前：一方面,哲學(xué)代表個人在理智上的追求,以理智的至善為個人追求的最終目的,它體現(xiàn)為人類理智的知識體系；另一方面,猶太教傳統(tǒng)中的先知啟示為人們提供了行為準(zhǔn)則,代表著他們在倫理道德上的追求,以倫理意義上的至善為其最終目標(biāo),這一傳統(tǒng)具體表現(xiàn)為社會中的人在行為、政治和倫理道德方面的價值體系。在這兩種不同的傳統(tǒng)相遇過程中,邁蒙尼德所要做的是,以哲學(xué)家的理性主義的方法來為宗教傳統(tǒng)辯護(hù),由此溝通宗教與哲學(xué),避免亞里士多德自然觀對猶太教上帝觀以及先知預(yù)言等歷史性概念的否定,強(qiáng)調(diào)宗教的律法道德體系對于個體實(shí)現(xiàn)終極的追求目標(biāo)的保障作用,從而避免哲學(xué)危及猶太民族特殊性。 本文以猶太教的神人關(guān)系為切入點(diǎn),探討邁蒙尼德如何以哲學(xué)的、理性的方法來論述涉及猶太教基本教理的重要議題,詳細(xì)考察邁蒙尼德如何以哲學(xué)的方法證明超越的上帝的存在,以及如何試圖在超越的上帝和物質(zhì)世界中的人之間建立一種全新的、理性化的神人關(guān)系。 邁蒙尼德以一種理性化的寓意釋經(jīng)法來對圣經(jīng)《托拉》進(jìn)行解釋,擴(kuò)展宗教語言的含義使其包括象征性意義,以此來溝通傳統(tǒng)的啟示真知和理性的真理。他指出《托拉》中的經(jīng)文具有字面意義和隱微含義之分,并將理性立為對傳統(tǒng)經(jīng)典文本進(jìn)行寓意闡釋的標(biāo)準(zhǔn)。在《迷途指津》第一篇前七十章里,邁蒙尼德基于為猶太教辯護(hù)的出發(fā)點(diǎn),對《托拉》中涉及人格化的上帝以及上帝多樣性的詞語進(jìn)行解釋,通過強(qiáng)調(diào)上帝的超越性和非物質(zhì)性來使其符合理性的標(biāo)準(zhǔn)。他對《托拉》文本進(jìn)行理性化闡釋,揭示其所謂的深層的、奧秘的含義,一方面努力消除心存疑慮的好學(xué)者的困惑,另一方面試圖解決傳統(tǒng)和理性、宗教和哲學(xué)之間的矛盾。 邁蒙尼德在《迷途指津》中所要解釋的“啟示的秘密”即關(guān)系到整個猶太教律法體系根基的所謂“律法科學(xué)”。對于一般猶太律法學(xué)家而言,其律法學(xué)習(xí)涉及信仰、道德以及社會行為規(guī)范,這些是所有猶太教徒必須要熟悉和掌握的。而“律法科學(xué)”卻是有關(guān)猶太律法根基的科學(xué),涉及對一般律法的理性化的證明。而這就需要其研究者具備一定的理智能力并掌握適當(dāng)?shù)恼軐W(xué)知識,因此“律法科學(xué)”并不適合傳授給全體的教徒。邁蒙尼德寫作《迷途指津》的初衷正是為了向那些進(jìn)入理性領(lǐng)域的少數(shù)“困惑者們”提供指導(dǎo),而為了避免其動搖普通教徒的宗教信仰,邁蒙尼德在《迷途指津》中采取隱微的寫作方法。 邁蒙尼德認(rèn)為人類理智的認(rèn)識范圍有一個界限,在此界限之外的眾多事物是人的理解力所不可企及的。人類理智無法認(rèn)識超越的上帝以及獨(dú)立理智的本性。但是邁蒙尼德接受哲學(xué)家的觀點(diǎn),認(rèn)為他們已經(jīng)證明了上帝存在、上帝具有單一性以及非物質(zhì)性的特征。哲學(xué)能夠證明猶太教的基本原則,這可以確保其“神車論”即形而上學(xué)的科學(xué)性。 堅持理性的邁蒙尼德明白維護(hù)上帝論對于猶太教、猶太人社群的存亡的重要性。因此在面臨外來傳統(tǒng)的威脅時,作為猶太教教徒的邁蒙尼德首先關(guān)注的必然是對上帝存在這一猶太教基本原理的辯護(hù)。在批評凱拉姆神學(xué)論證法的基礎(chǔ)上邁蒙尼德列出可以用來證明上帝存在的二十六個哲學(xué)前提作為論證的基礎(chǔ),并在此基礎(chǔ)上提出四個有關(guān)上帝存在的證明,以現(xiàn)實(shí)世界中因果序列不可能無限后推的原理為基礎(chǔ),推導(dǎo)出“第一因”的存在。 邁蒙尼德通過“行為屬性”和“否定性屬性”理論,一方面消除了《圣經(jīng)》中涉及神人同形同性的詞匯對好學(xué)者帶來的困惑,另一方面,他告誡讀者要避免錯誤地言說上帝本質(zhì),同時強(qiáng)調(diào)對于自然界物體的知識的追求的重要性,因?yàn)閷ψ匀灰约白匀灰?guī)律的研究正是了解有關(guān)上帝的知識的一個重要途徑。在上帝存在以及上帝屬性的問題上,邁蒙尼德強(qiáng)調(diào)上帝的超越性,以超越的、非物質(zhì)性的上帝來詮釋宗教的人格神,并將其確立為猶太教信條,試圖以此為猶太教辯護(hù),使其避免希臘哲學(xué)傳統(tǒng)的挑戰(zhàn)。 在宇宙起源問題上邁蒙尼德面臨的問題是,如果上帝不是《托拉》字面之義所說的人格神,而是具有超越性和非物質(zhì)性,那上帝如何創(chuàng)造一個物質(zhì)性的世界?宇宙永恒論似乎是這一上帝觀的應(yīng)有之義。邁蒙尼德認(rèn)為亞里士多德的天體物理學(xué)有一個問題,即盡管他成功地將物質(zhì)世界秩序的來源以及宇宙間質(zhì)料采取不同形式的原因歸于這個物質(zhì)世界所依賴的天體,但他沒能解釋天體間秩序的來源。因此天體中那種超越理性理解的秩序只能被歸結(jié)為上帝自由意志的安排,盡管人憑自己的理智無法證明這一點(diǎn)。在邁蒙尼德看來,宇宙起源的問題超越了人類理智的認(rèn)識能力,無論宇宙永恒論還是上帝創(chuàng)世論都無法得到確證。但是在如何對待這兩種理論的問題上,他選擇了對猶太宗教傳統(tǒng)的捍衛(wèi)。 猶太教傳統(tǒng)中的神與人之間是一種雙向、互動的關(guān)系,它一方面意味著人對上帝的信仰與崇拜,另一方面又意味著上帝對其“選民”的眷顧與保護(hù)。作為猶太教徒的邁蒙尼德在以理性的視角關(guān)切當(dāng)時猶太人所面臨的思想沖擊的時候,他就必須面對猶太教中的上帝論問題以及上帝與其選民——猶太人的關(guān)系問題。 邁蒙尼德將人對上帝的愛解讀為人對上帝的理性追求,即人在自己理智能力的范圍之內(nèi)最大限度地獲取有關(guān)上帝的知識,而這又與人的靈魂不滅、先知預(yù)言的形成、人的完善狀態(tài)以及終極幸福等概念聯(lián)系在一起。邁蒙尼德以其理性化的靈魂——理智學(xué)說來闡述人的本質(zhì)、人如何實(shí)現(xiàn)其終極完善以及精神性存在,同時他用理性化的先知論來揭示先知得到來自上帝的信息的方式以及預(yù)言的形成機(jī)制。有關(guān)靈魂、理智的論述典型地體現(xiàn)了邁蒙尼德理性化的努力,在面對普通教徒時他支持猶太教傳統(tǒng)的死者復(fù)活的信念,同時又強(qiáng)調(diào)其精神性的一面即“靈魂不滅”的概念,指出靈魂的不朽實(shí)乃人的理智達(dá)到完善的狀態(tài)。 在上帝對人的、從上到下的關(guān)系層面中,邁蒙尼德同樣從理性的角度探討神意與神知、惡的存在與上帝的全善、上帝預(yù)定與人的自由等概念之間的關(guān)系問題。 邁蒙尼德認(rèn)為神知與神意是密切相關(guān)的兩個概念。上帝知識所及之處必然會有神意的存在。他所關(guān)心的“神意”主要指上帝對物質(zhì)世界中的人的影響,而在某種意義上神意的問題在邁蒙尼德那里已成為認(rèn)識意義上的神人關(guān)系問題,而這正是邁蒙尼德理性主義傾向在解決宗教與哲學(xué)矛盾的一個反映。他將“流溢”理論應(yīng)用于其神意論,將流溢稱為“理智的流溢”,認(rèn)為它來自上帝并且只能到達(dá)那些有能力接受它的存在,神圣的理智之流所至之處也就是神意之光能夠到達(dá)的終點(diǎn)。邁蒙尼德在將其它物種的個體排除出上帝直接認(rèn)識對象的范圍的同時,保留了個體人得到上帝保佑的可能性。 在有關(guān)惡的本質(zhì)問題上,邁蒙尼德要解決的問題是惡的存在對全善的猶太教上帝的挑戰(zhàn)。邁蒙尼德指出惡在本質(zhì)上是一種“缺失”,是事物中善的缺失。上帝創(chuàng)造了與形式不斷分分合合的質(zhì)料,而質(zhì)料與形式的分離則意味著形式的缺失,即惡的產(chǎn)生。也就是說,上帝所創(chuàng)造的是事物的存在,而惡卻是非存在,因此可見上帝并不生成惡。為什么上帝創(chuàng)造一個有缺失的世界?邁蒙尼德對此的回答是,物質(zhì)世界中的質(zhì)料在本質(zhì)上總是與缺失相伴,這也是萬物總要面臨死亡及其它形式的惡的原因。但是質(zhì)料在本質(zhì)上并不是惡,正是質(zhì)料在存在與缺失之間的轉(zhuǎn)換,使得物質(zhì)世界能夠在不斷生滅、變遷中得以永存。 邁蒙尼德將上帝意志的體現(xiàn)限定在最初的創(chuàng)世過程,創(chuàng)世完成后世界各個部分完全遵循自然法則。于是,上帝不會打破既定的自然規(guī)律,也不會干涉?zhèn)�人的自由行動。上帝意志體現(xiàn)在創(chuàng)世過程中,這一觀點(diǎn)在強(qiáng)調(diào)個人選擇自由的同時又為打破自然律的神跡的發(fā)生留出余地來。 邁蒙尼德在處理宗教教理問題上的理性主義傾向,在猶太教內(nèi)部引起了不同的反應(yīng)。圍繞著邁蒙尼德理性化的上帝概念,他有關(guān)死者復(fù)活、先知預(yù)言的本質(zhì)的學(xué)說,以及他對《托拉》語言的解讀等,他的支持者和反對者之間爭論不斷。尤其在十三、十四世紀(jì),前后共掀起多次爭論的高潮,哲學(xué)史上將這一系列爭論稱作“邁蒙尼德爭論”。 作為邁蒙尼德亞里士多德主義的繼承者和反對者,本格森和克萊斯卡與邁蒙尼德之間有批判與繼承的關(guān)系。
[Abstract]:Living under the rule of the Muslim regime in the twelfth century, Mahmonid was an orthodox Jew, who inherited the traditional Jewish culture and read the classics of Torah and Tamud. At the same time, he was deeply influenced by Islamic philosophers and learned Greek philosophy, especially Aristotle's philosophy. Thus, the question of philosophy and tradition is presented to Mahmonid in such a way that, on the one hand, philosophy represents the pursuit of individual reason and takes the supreme good of reason as the ultimate goal of individual pursuit, which is embodied in the knowledge system of human reason; on the other hand, the prophetic revelation in the Jewish tradition provides action for people. As a rule, it represents their pursuit of ethics and morality, with the ultimate goal of ethical goodness. This tradition is embodied in the value system of human behavior, politics and ethics in society. The law defends the religious tradition, thus communicating religion and philosophy, avoiding Aristotle's view of nature's negation of the historical concepts of Judaism's God and prophecy, and stressing the protection of the religious legal and moral system for the individual's ultimate pursuit of goals, so as to avoid philosophy endangering the particularity of the Jewish nation.
Starting from the relationship between God and man in Judaism, this paper explores how Mammonid uses philosophical and rational methods to discuss important issues concerning the basic teachings of Judaism, examines in detail how Mammonid uses philosophical methods to prove the existence of transcendental God, and how he attempts to build a relationship between transcendental God and man in the material world. Set up a completely new and rational relationship between God and man.
Maimonide interpreted the Bible of Torah with a rational allegorical interpretation, expanding the meaning of religious language to include symbolic meanings, thus communicating the traditional truth of revelation, truth and reason. In the first seventy chapters of the first chapter of the book, Mammonid, based on the starting point of defending Judaism, explains the words of the personified God and the diversity of God in Torah, which conform to the standards of reason by emphasizing God's transcendence and immateriality. To interpret rationally and reveal its so-called deep, mysterious meaning, on the one hand strive to dispel the confusion of doubtful good scholars, on the other hand, interview to resolve the contradiction between tradition and reason, religion and philosophy.
The "secret of revelation" that Maimonides is trying to explain in "Lost Guide" is the so-called "law science" that concerns the foundation of the entire Jewish legal system. For the general Jewish jurist, his study of law involves faith, morality and social norms, which all Jews must be familiar with and master. The science of law, however, is the science of the foundation of Jewish law, involving the rational proof of the law in general. This requires that its researchers have a certain intellectual capacity and a proper knowledge of philosophy. Therefore, the science of law is not suitable for teaching to all believers. Giving guidance to a small number of "perplexers" who enter the realm of reason, and in order to avoid shaking the religious beliefs of ordinary believers, Mammonid takes a subtle approach to writing in "Lost Guide".
Mammonid believed that there was a limit to the scope of human reason, beyond which many things were beyond the reach of human understanding. Human reason could not recognize the transcendental God and the nature of independent reason. But Mammonid accepted the philosopher's view that they had proved that God existed and that God was unitary. Characteristic of sex and immateriality. Philosophy can prove the basic principles of Judaism, which can ensure its "theocratic" that is, the scientific nature of metaphysics.
Maimonides, who insisted on reason, understood the importance of preserving the doctrine of God for the survival and demise of Judaism and the Jewish community. Therefore, in the face of the threat of foreign traditions, Maimonides, as a Jew, must first concern himself with the defense of the Jewish basic principle of God's existence. On the basis of criticizing Kelam's theological argumentation Mammonid listed 26 philosophical premises that can be used to prove the existence of God as the basis for his argument, and on this basis, he proposed four proofs of the existence of God. On the basis of the principle that the sequence of cause and effect in the real world can not be infinitely postponed, he deduced the existence of the first cause.
Through the theories of "behavioral attributes" and "negative attributes", Maimonide, on the one hand, dispelled the confusion of good scholars caused by the words in the Bible concerning the homomorphism of God and man, on the other hand, warned readers to avoid misinterpreting the nature of God and emphasized the importance of the pursuit of knowledge of natural objects because of self The study of the laws of nature and nature is an important way to understand God's knowledge.On the question of God's existence and God's attributes, Mahmonid emphasized God's transcendence, interpreted the religious deity of personality with transcendental, immaterial God, and established it as a Jewish doctrine in an attempt to justify Judaism. It avoids the challenge of Greek philosophical tradition.
On the question of the origin of the universe, Mammonid was confronted with the question of how God could create a material world if God was not the deity of personality literally referred to in Torah, but transcendental and immaterial. Universal eternalism seemed to be the proper meaning of this view of God. Mammonid believed Aristotle's astrophysics. The problem with science is that although he succeeds in attributing the origin of the order of the physical world and the different forms of the material material material of the universe to the celestial body on which the material world depends, he fails to explain the origin of the order between the celestial bodies. Although man can not prove this by his own reason, in Mammonid's view, the question of the origin of the universe transcends the cognitive power of man's reason, neither cosmic eternity nor creationism can be confirmed. But how to deal with these two theories, he chose to defend the Jewish religious tradition.
In the Jewish tradition, the relationship between God and man is a two-way, interactive relationship, which means the belief and worship of God, on the one hand, and on the other hand, the care and protection of God for his "elector." As a Jew, Mammonid was concerned with the impact of the Jewish ideology at that time from a rational perspective. We must face the problem of God in Judaism and the relationship between God and his electorate, the Jews.
Maimonide interprets man's love for God as man's rational pursuit of God, that is, man gains knowledge of God to the greatest extent within the limits of his own intellect, which is connected with such concepts as the immortality of man's soul, the formation of prophecies, the state of man's perfection, and ultimate happiness. The theory of soul-reason expounds the essence of man, how man achieves his ultimate perfection and spiritual existence, and at the same time, he uses rational prophecy to reveal the way in which prophets get information from God and the formation mechanism of prophecy. He supported the traditional Judaic belief in the resurrection of the dead, and emphasized the spiritual aspect of the concept of "immortality of the soul", pointing out that the immortality of the soul is the state of perfection of the human mind.
In the relationship between God and man, from the top to the bottom, Mammonid also explores the relationship between the concepts of divinity and divinity, the existence of evil and God's perfection, God's predestination and man's freedom from a rational point of view.
Mammonid believed that divinity and divinity are two closely related concepts. Where God's knowledge is concerned, there is bound to be divinity. This is a reflection of the rationalist tendency of Maimonid to resolve religious and philosophical contradictions. He applied the theory of "overflow" to his theology, calling overflow "overflow of reason," believing that it came from God and could only reach those who were able to accept its existence, where the divine flow of reason went, that is, the light energy of the divine mind. Enough to reach the end point. While excluding individuals from other species from the scope of God's direct knowledge of the object, Maimonid retains the possibility that individuals will be blessed by God.
In the question of the nature of evil, the problem that Maimonides wanted to solve was the challenge of the existence of evil to the Jewish God of all good. Maimonides pointed out that evil was essentially a "loss" and a lack of good in things. God created the material that separated and merged with form, while the separation of material and form meant the absence of form. That is to say, God created the existence of things, but evil is nonexistent, so God does not create evil. Why did God create a world with imperfections? Maimonid's answer to this is that material in the physical world is always accompanied by imperfections, which is why all things face death and its consequences. But the material is not evil in essence, it is the transformation between the existence and the absence of the material that enables the material world to survive in constant birth and death and change.
Mammonid limited the manifestation of God's will to the original creation process, and all parts of the world followed the laws of nature after the creation was completed. So God would not break the established laws of nature, nor interfere with the free action of the individual. Leave room for breaking the miracle of natural law.
Maimonid's rationalistic tendencies in dealing with religious doctrines have caused different reactions within Judaism. Around the rationalized concept of God, his doctrines about the resurrection of the dead, the nature of prophecy, and his interpretation of the language of Torah, his supporters and opponents have been arguing. In the thirteenth and fourteenth centuries, there were many debates, which were called "Maimonide Debate" in the history of philosophy.
As the successor and opponent of the Aristotelian doctrine of Maimonide, there is a critical and inheritance relationship between Bengson and Kleska and Maimonide.
【學(xué)位授予單位】：山東大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2010
【分類號】：B985
本文編號：2200221
[Abstract]:Living under the rule of the Muslim regime in the twelfth century, Mahmonid was an orthodox Jew, who inherited the traditional Jewish culture and read the classics of Torah and Tamud. At the same time, he was deeply influenced by Islamic philosophers and learned Greek philosophy, especially Aristotle's philosophy. Thus, the question of philosophy and tradition is presented to Mahmonid in such a way that, on the one hand, philosophy represents the pursuit of individual reason and takes the supreme good of reason as the ultimate goal of individual pursuit, which is embodied in the knowledge system of human reason; on the other hand, the prophetic revelation in the Jewish tradition provides action for people. As a rule, it represents their pursuit of ethics and morality, with the ultimate goal of ethical goodness. This tradition is embodied in the value system of human behavior, politics and ethics in society. The law defends the religious tradition, thus communicating religion and philosophy, avoiding Aristotle's view of nature's negation of the historical concepts of Judaism's God and prophecy, and stressing the protection of the religious legal and moral system for the individual's ultimate pursuit of goals, so as to avoid philosophy endangering the particularity of the Jewish nation.
Starting from the relationship between God and man in Judaism, this paper explores how Mammonid uses philosophical and rational methods to discuss important issues concerning the basic teachings of Judaism, examines in detail how Mammonid uses philosophical methods to prove the existence of transcendental God, and how he attempts to build a relationship between transcendental God and man in the material world. Set up a completely new and rational relationship between God and man.
Maimonide interpreted the Bible of Torah with a rational allegorical interpretation, expanding the meaning of religious language to include symbolic meanings, thus communicating the traditional truth of revelation, truth and reason. In the first seventy chapters of the first chapter of the book, Mammonid, based on the starting point of defending Judaism, explains the words of the personified God and the diversity of God in Torah, which conform to the standards of reason by emphasizing God's transcendence and immateriality. To interpret rationally and reveal its so-called deep, mysterious meaning, on the one hand strive to dispel the confusion of doubtful good scholars, on the other hand, interview to resolve the contradiction between tradition and reason, religion and philosophy.
The "secret of revelation" that Maimonides is trying to explain in "Lost Guide" is the so-called "law science" that concerns the foundation of the entire Jewish legal system. For the general Jewish jurist, his study of law involves faith, morality and social norms, which all Jews must be familiar with and master. The science of law, however, is the science of the foundation of Jewish law, involving the rational proof of the law in general. This requires that its researchers have a certain intellectual capacity and a proper knowledge of philosophy. Therefore, the science of law is not suitable for teaching to all believers. Giving guidance to a small number of "perplexers" who enter the realm of reason, and in order to avoid shaking the religious beliefs of ordinary believers, Mammonid takes a subtle approach to writing in "Lost Guide".
Mammonid believed that there was a limit to the scope of human reason, beyond which many things were beyond the reach of human understanding. Human reason could not recognize the transcendental God and the nature of independent reason. But Mammonid accepted the philosopher's view that they had proved that God existed and that God was unitary. Characteristic of sex and immateriality. Philosophy can prove the basic principles of Judaism, which can ensure its "theocratic" that is, the scientific nature of metaphysics.
Maimonides, who insisted on reason, understood the importance of preserving the doctrine of God for the survival and demise of Judaism and the Jewish community. Therefore, in the face of the threat of foreign traditions, Maimonides, as a Jew, must first concern himself with the defense of the Jewish basic principle of God's existence. On the basis of criticizing Kelam's theological argumentation Mammonid listed 26 philosophical premises that can be used to prove the existence of God as the basis for his argument, and on this basis, he proposed four proofs of the existence of God. On the basis of the principle that the sequence of cause and effect in the real world can not be infinitely postponed, he deduced the existence of the first cause.
Through the theories of "behavioral attributes" and "negative attributes", Maimonide, on the one hand, dispelled the confusion of good scholars caused by the words in the Bible concerning the homomorphism of God and man, on the other hand, warned readers to avoid misinterpreting the nature of God and emphasized the importance of the pursuit of knowledge of natural objects because of self The study of the laws of nature and nature is an important way to understand God's knowledge.On the question of God's existence and God's attributes, Mahmonid emphasized God's transcendence, interpreted the religious deity of personality with transcendental, immaterial God, and established it as a Jewish doctrine in an attempt to justify Judaism. It avoids the challenge of Greek philosophical tradition.
On the question of the origin of the universe, Mammonid was confronted with the question of how God could create a material world if God was not the deity of personality literally referred to in Torah, but transcendental and immaterial. Universal eternalism seemed to be the proper meaning of this view of God. Mammonid believed Aristotle's astrophysics. The problem with science is that although he succeeds in attributing the origin of the order of the physical world and the different forms of the material material material of the universe to the celestial body on which the material world depends, he fails to explain the origin of the order between the celestial bodies. Although man can not prove this by his own reason, in Mammonid's view, the question of the origin of the universe transcends the cognitive power of man's reason, neither cosmic eternity nor creationism can be confirmed. But how to deal with these two theories, he chose to defend the Jewish religious tradition.
In the Jewish tradition, the relationship between God and man is a two-way, interactive relationship, which means the belief and worship of God, on the one hand, and on the other hand, the care and protection of God for his "elector." As a Jew, Mammonid was concerned with the impact of the Jewish ideology at that time from a rational perspective. We must face the problem of God in Judaism and the relationship between God and his electorate, the Jews.
Maimonide interprets man's love for God as man's rational pursuit of God, that is, man gains knowledge of God to the greatest extent within the limits of his own intellect, which is connected with such concepts as the immortality of man's soul, the formation of prophecies, the state of man's perfection, and ultimate happiness. The theory of soul-reason expounds the essence of man, how man achieves his ultimate perfection and spiritual existence, and at the same time, he uses rational prophecy to reveal the way in which prophets get information from God and the formation mechanism of prophecy. He supported the traditional Judaic belief in the resurrection of the dead, and emphasized the spiritual aspect of the concept of "immortality of the soul", pointing out that the immortality of the soul is the state of perfection of the human mind.
In the relationship between God and man, from the top to the bottom, Mammonid also explores the relationship between the concepts of divinity and divinity, the existence of evil and God's perfection, God's predestination and man's freedom from a rational point of view.
Mammonid believed that divinity and divinity are two closely related concepts. Where God's knowledge is concerned, there is bound to be divinity. This is a reflection of the rationalist tendency of Maimonid to resolve religious and philosophical contradictions. He applied the theory of "overflow" to his theology, calling overflow "overflow of reason," believing that it came from God and could only reach those who were able to accept its existence, where the divine flow of reason went, that is, the light energy of the divine mind. Enough to reach the end point. While excluding individuals from other species from the scope of God's direct knowledge of the object, Maimonid retains the possibility that individuals will be blessed by God.
In the question of the nature of evil, the problem that Maimonides wanted to solve was the challenge of the existence of evil to the Jewish God of all good. Maimonides pointed out that evil was essentially a "loss" and a lack of good in things. God created the material that separated and merged with form, while the separation of material and form meant the absence of form. That is to say, God created the existence of things, but evil is nonexistent, so God does not create evil. Why did God create a world with imperfections? Maimonid's answer to this is that material in the physical world is always accompanied by imperfections, which is why all things face death and its consequences. But the material is not evil in essence, it is the transformation between the existence and the absence of the material that enables the material world to survive in constant birth and death and change.
Mammonid limited the manifestation of God's will to the original creation process, and all parts of the world followed the laws of nature after the creation was completed. So God would not break the established laws of nature, nor interfere with the free action of the individual. Leave room for breaking the miracle of natural law.
Maimonid's rationalistic tendencies in dealing with religious doctrines have caused different reactions within Judaism. Around the rationalized concept of God, his doctrines about the resurrection of the dead, the nature of prophecy, and his interpretation of the language of Torah, his supporters and opponents have been arguing. In the thirteenth and fourteenth centuries, there were many debates, which were called "Maimonide Debate" in the history of philosophy.
As the successor and opponent of the Aristotelian doctrine of Maimonide, there is a critical and inheritance relationship between Bengson and Kleska and Maimonide.
【學(xué)位授予單位】：山東大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2010
【分類號】：B985
【參考文獻(xiàn)】
相關(guān)期刊論文 前1條
1 傅永軍;倫理的一神教與唯一神的倫理確證──利奧·拜克自由神學(xué)思想的現(xiàn)代意義[J];世界宗教研究;2000年02期
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