Maimonides, Aquinas and Ghazali: distinguishing God from world
This exploration focuses on Moses ben Maimon's attempt to give philosophical voice to the revelation of the Torah to offer a window into the comparative (though not actually collaborative) efforts of Jewish, Christian and Muslim medieval thinkers to adapt the metaphysical strategies available t...
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
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| Published: |
Cambridge Univ. Press
2008
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| In: |
Scottish journal of theology
Year: 2008, Volume: 61, Issue: 3, Pages: 270-287 |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
| Parallel Edition: | Electronic
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| 520 | |a This exploration focuses on Moses ben Maimon's attempt to give philosophical voice to the revelation of the Torah to offer a window into the comparative (though not actually collaborative) efforts of Jewish, Christian and Muslim medieval thinkers to adapt the metaphysical strategies available to them to the hitherto inconceivable task of articulating a creation utterly free, with nothing presupposed to it. Short of a divine revelation, nothing could have suggested such an affirmation, so crafting the adaptations demanded of familiar philosophical categories would require exploiting the illumination inherent in those distinct revelations. Far from being a merely historical exercise, these efforts are presented as object lessons for philosophical theologians today, as we move to show how Aquinas and Ghazali complement Maimonides' way of negotiating recondite regions where reason and faith interact. In that sense, this exercise inspired by medieval thinkers may be dubbed ‘postmodern’, since the deliverances of faith can be seen to be interwoven with rational inquiry and indispensable to its execution. Moreover, their witness can also challenge current ‘philosophers of religion’ who may all too easily presume their categories to be adequate to the task of probing the reaches of religious faith. In this way, the call to transform philosophical strategies in ways not unlike that undertaken by our medieval thinkers can suggest a benign reading of the ‘postmodern’ situation in which we admittedly live. | ||
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