Jewish philosophy - Wikipedia Jewish philosophy From Wikipedia, the free encyclopedia Jump to navigation Jump to search All philosophy carried out by Jews, or in relation to the religion of Judaism "Jewish theology" redirects here. Philosophy and Kabbalah are two common approaches to Jewish theology Part of a series on Jewish philosophy Hellenistic Positions: Hasmonean Sadducean Pharisee Boethusian People: Philo of Alexandria Medieval Positions: Positions in Rabbinic Judaism: Maimonidean / Anti-Maimonidean Tosafist Kabbalist Talmudic Karaism Positions in Western philosophy: Rationalism Averroism Neoplatonism Avicennism Topics: Mutazilites Ismailism Kalam Avempace Brethren of Purity Al-Ma'arri Al-Kindi Muhammad al-Fazari People: Isaac Israeli ben Solomon Saadia Gaon David ben Merwan al-Mukkamas Hasdai ibn Shaprut Chananel ben Chushiel Nissim Ben Jacob Samuel ibn Naghrillah Solomon Ibn Gabirol Abraham bar Ḥiyya Joseph ibn Migash Natan'el al-Fayyumi Bahya ibn Paquda Yehuda Halevi Hibat Allah Abu'l-Barakat Abraham ibn Daud Maimonides Joseph ben Judah of Ceuta Shem-Tov ibn Falaquera Gersonides Moses of Narbonne Isaac ben Sheshet Hasdai Crescas Yosef Albo Mansur ibn Sulayman al-Ghamari Moses ben Isaac ha-Levi Minz Elia del Medigo Judah ben Eliezer ha-Levi Minz Isaac Abravanel Judah Leon Abravanel Francisco Sanches Uriel da Costa Moses Almosnino Modern Judaism Positions: Orthodox Sephardic Chabad Conservative Reform Existentialist Reconstructionist Chassidic Holocaust Renewal Neo-Hasidic Mussar Rambamist People: Baruch Spinoza Salomon Maimon Joseph Solomon Delmedigo Elijah Ba'al Shem of Chelm Eliezer ben Elijah Ashkenazi Tzvi Ashkenazi Jacob Emden Samuel Hirsch Shneur Zalman of Liadi Simcha Bunim of Peshischa Samson Raphael Hirsch Jacob Abendana Isaac Cardoso David Nieto Isaac Orobio de Castro Moses Mendelssohn Samuel David Luzzatto Elijah Benamozegh Moses Hess Eliezer Berkovits Eliyahu Dessler Daniel Rynhold Monsieur Chouchani Emmanuel Levinas Martin Buber Gershom Scholem Abraham Isaac Kook Joseph Soloveitchik Menachem Mendel Schneerson David Hartman Thomas Nagel Jose Faur Jacques Derrida Hilary Putnam Leo Strauss Topics God Faith Eschatology Ethics Messiah Chosenness Holocaust Tzadik Happiness Anger Philosophical schools and traditions v t e Part of a series on Judaism      Movements Orthodox Haredi Hasidic Modern Conservative Reform Karaite Reconstructionist Renewal Humanistic Haymanot Philosophy Principles of faith Kabbalah Messiah Ethics Chosenness God Names Musar movement Texts Tanakh Torah Nevi'im Ketuvim Ḥumash Siddur Piyutim Zohar Rabbinic Mishnah Talmud Midrash Tosefta Law Mishneh Torah Tur Shulchan Aruch Mishnah Berurah Aruch HaShulchan Kashrut Tzniut Tzedakah Niddah Noahide laws Holy cities / places Jerusalem Safed Hebron Tiberias Synagogue Beth midrash Mikveh Sukkah Chevra kadisha Holy Temple Tabernacle Important figures Abraham Isaac Jacob Moses Aaron David Solomon Sarah Rebecca Rachel Leah Rabbinic sages Chazal Tannaim Amoraim Savoraim Geonim Rishonim Acharonim Religious roles Rabbi Rebbe Posek Hazzan Dayan Rosh yeshiva Mohel Kohen Culture and education Brit Pidyon haben Bar and Bat Mitzvah Marriage Bereavement Yeshiva Kolel Cheder Ritual objects Sefer Torah Tallit Tefillin Tzitzit Kippah Mezuzah Menorah Shofar Four species Etrog Lulav Hadass Arava Kittel Gartel Prayers Shema (Sh'ma) Amidah Aleinu Kaddish Minyan Birkat Hamazon Shehecheyanu Hallel Havdalah Tachanun Kol Nidre Selichot (S'lichot) Major holidays Rosh Hashana Yom Kippur Sukkot Pesach Shavuot Purim Hanukkah Other religions Judaism and Christianity Hinduism Islam Mormonism Samaritanism Abrahamic religions Judeo-Christian Pluralism Related topics Jews Zionism Israel Criticism Antisemitism Anti-Judaism Holocaust theology Music Jesus Muhammad  Judaism portal v t e Part of a series on Jews and Judaism Etymology Who is a Jew? Religion God in Judaism (names) Principles of faith Mitzvot (613) Halakha Shabbat Holidays Prayer Tzedakah Land of Israel Brit Bar and Bat Mitzvah Marriage Bereavement Philosophy Ethics Kabbalah Customs Synagogue Rabbi Texts Tanakh Torah Nevi'im Ketuvim Talmud Mishnah Gemara Rabbinic Midrash Tosefta Targum Beit Yosef Mishneh Torah Tur Shulchan Aruch Zohar Communities Ashkenazim Mizrahim Sephardim Teimanim Beta Israel Gruzinim Juhurim Bukharim Italkim Romanyotim Cochinim Bene Israel Related groups Bnei Anusim Lemba Crimean Karaites Krymchaks Kaifeng Jews Igbo Jews Samaritans Crypto-Jews Mosaic Arabs Subbotniks Noahides Population Judaism by country Lists of Jews Diaspora Historical population comparisons Genetic studies Land of Israel Old Yishuv New Yishuv Israeli Jews Europe Armenia Austria Azerbaijan Belarus Bulgaria Cyprus Czech Republic Estonia Finland France Georgia Germany Greece Hungary Italy Latvia Lithuania Moldova Netherlands Poland Portugal Romania Russia Spain Sweden Ukraine United Kingdom Asia Afghanistan China India Indonesia Iran Iraq Japan Lebanon Malaysia Philippines Syria Turkey Uzbekistan Vietnam Yemen Africa Algeria Egypt Ethiopia Libya Morocco South Africa Tunisia Zimbabwe North America Canada United States Latin America and Caribbean Argentina Bolivia Brazil Chile Colombia Cuba Dominican Republic El Salvador Guyana Haiti Jamaica Mexico Paraguay Puerto Rico Suriname Uruguay Venezuela Oceania Australia Fiji Guam New Zealand Palau Denominations Orthodox Modern Haredi Hasidic Reform Conservative Karaite Reconstructionist Renewal Humanistic Haymanot Messianic Judaism Culture Yiddish theatre Dance Humour Minyan Wedding Clothing Niddah Pidyon haben Kashrut Shidduch Zeved habat Conversion to Judaism Hiloni Music Religious Secular Cuisine American Ashkenazi Bukharan Ethiopian Israeli Israelite Mizrahi Sephardic Yemenite Literature Israeli Yiddish American Languages Hebrew Biblical Yiddish Yeshivish Jewish Koine Greek Yevanic Juhuri Shassi Judaeo-Iranian Ladino Ghardaïa Sign Bukharian Knaanic Zarphatic Italkian Gruzinic Judeo-Aramaic Judeo-Arabic Judeo-Berber Judeo-Malayalam History Timeline Name "Judea" Leaders Twelve Tribes of Israel Ancient history Kingdom of Judah Temple in Jerusalem Babylonian captivity Assyrian captivity Yehud Medinata Second Temple Jerusalem (in Judaism timeline) Hasmonean dynasty Sanhedrin Schisms Pharisees Hellenistic Judaism Jewish–Roman wars History of the Jews in the Byzantine Empire Christianity and Judaism Hinduism and Judaism Islamic–Jewish relations Middle Ages Golden Age Sabbateans Hasidism Haskalah Emancipation Antisemitism Anti-Judaism Persecution The Holocaust Israel Land of Israel Aliyah Jewish atheism Baal teshuva Arab–Israeli conflict Politics Politics of Israel Judaism and politics World Agudath Israel Anarchism Bundism Feminism Leftism Zionism General Green Labor Neo-Zionism Religious Revisionist Post-Zionism Category Portal v t e Part of a series on Philosophy Plato Kant Nietzsche Buddha Confucius Averroes Branches Aesthetics Epistemology Ethics Legal philosophy Logic Metaphysics Philosophy of language Philosophy of mind Philosophy of science Political philosophy Social philosophy Periods Ancient Pre-Socratic Hellenistic Medieval Modern Early modern Late modern Contemporary Traditions Analytic Neopositivism Ordinary language Continental Existentialism Phenomenology Pragmatism Skepticism Traditions by region African Eastern Chinese Indian Middle-Eastern Egyptian Iranian Western Traditions by school Aristotelian Augustinian Averroist Avicennist Hegelian Kantian Occamist Platonist Neoplatonist Scotist Thomist Traditions by religion Buddhist Christian Humanist Hindu Jain Jewish Judeo-Islamic Islamic Early Islamic Illuminationist Sufi Literature Aesthetics Epistemology Ethics Logic Metaphysics Political philosophy Philosophers Aestheticians Epistemologists Ethicists Logicians Metaphysicians Social and political philosophers Lists Index Outline Years Problems Publications Theories Glossary Philosophers Miscellaneous Philosopher Wisdom Women in philosophy  Philosophy portal v t e Jewish philosophy (Hebrew: פילוסופיה יהודית‎) includes all philosophy carried out by Jews, or in relation to the religion of Judaism. Until modern Haskalah (Jewish Enlightenment) and Jewish emancipation, Jewish philosophy was preoccupied with attempts to reconcile coherent new ideas into the tradition of Rabbinic Judaism, thus organizing emergent ideas that are not necessarily Jewish into a uniquely Jewish scholastic framework and world-view. With their acceptance into modern society, Jews with secular educations embraced or developed entirely new philosophies to meet the demands of the world in which they now found themselves. Medieval re-discovery of ancient Greek philosophy among the Geonim of 10th century Babylonian academies brought rationalist philosophy into Biblical-Talmudic Judaism. The philosophy was generally in competition with Kabbalah. Both schools would become part of classic rabbinic literature, though the decline of scholastic rationalism coincided with historical events which drew Jews to the Kabbalistic approach. For Ashkenazi Jews, emancipation and encounter with secular thought from the 18th century onwards altered how philosophy was viewed. Ashkenazi and Sephardi communities had later more ambivalent interaction with secular culture than in Western Europe. In the varied responses to modernity, Jewish philosophical ideas were developed across the range of emerging religious movements. These developments could be seen as either continuations of or breaks from the canon of rabbinic philosophy of the Middle Ages, as well as the other historical dialectic aspects of Jewish thought, and resulted in diverse contemporary Jewish attitudes to philosophical methods. Contents 1 Ancient Jewish philosophy 1.1 Philosophy in the Bible 1.2 Philo of Alexandria 2 Jewish scholarship after destruction of Second Temple 2.1 Who influences whom? 2.1.1 Karaism 2.1.2 Philosophic synthesis begins 3 Jewish philosophy before Maimonides 3.1 "Hiwi the Heretic" 3.2 Sa'adya Gaon 3.3 David ibn Merwan al-Mukkamas 3.4 Samuel ibn Naghrillah 3.5 Solomon ibn Gabirol 3.6 Abraham bar-Hiyya Ha-Nasi 3.7 Hibat Allah 3.8 Nethan'el al-Fayyumi 3.9 Bahya ben Joseph ibn Paquda 3.10 Yehuda Ha-Levi and the Kuzari 3.11 Abraham ibn Daud 3.12 Other notable Jewish philosophers pre-Maimonides 4 Maimonides 5 Medieval Jewish philosophy after Maimonides 5.1 Yosef ben Yehuda of Ceuta 5.2 Jacob Anatoli 5.3 Hillel ben Samuel 5.4 Shemtob Ben Joseph Ibn Falaquera 5.5 Joseph ben Abba Mari ibn Kaspi 5.6 Gersonides 5.7 Moses Narboni 5.8 Isaac ben Sheshet Perfet 5.9 Hasdai ben Abraham Crescas 5.10 Simeon ben Zemah Duran 5.11 Joseph Albo 5.12 Hoter ben Solomon 5.13 Don Isaac Abravanel 5.14 Leone Ebreo 5.15 Criticisms of Kabbalah 5.16 Other notable Jewish philosophers post-Maimonides 6 Renaissance Jewish philosophy and philosophers 6.1 Elias ben Moise del Medigo 6.2 Moses Almosnino 6.3 Moses ben Jehiel Ha-Kohen Porto-Rafa (Rapaport) 6.4 Abraham ben Judah ha-Levi Minz 6.5 Meir ben Isaac Katzellenbogen 6.6 Elijah Ba'al Shem of Chelm 6.7 Eliezer ben Elijah Ashkenazi 6.8 Other notable Renaissance Jewish philosophers 7 Seventeenth-century Jewish philosophy 7.1 Yosef Shlomo ben Eliyahu Dal Medigo 7.2 Baruch Spinoza 7.3 Tzvi Hirsch ben Yaakov Ashkenazi 7.4 Jacob Emden 7.5 Other seventeenth-century Jewish philosophers 7.6 Philosophical criticisms of Kabbalah 8 Eighteenth and nineteenth-century Jewish philosophy 8.1 Traditionalist attitudes towards philosophy 9 20th and 21st-century Jewish philosophy 9.1 Jewish existentialism 9.2 Jewish rationalism 9.3 Holocaust theology 9.4 Reconstructionist theology 9.5 Process theology 9.6 Kabbalah and philosophy 9.7 Contemporary Jewish philosophy 9.7.1 Philosophers associated with Orthodox Judaism 9.7.2 Philosophers associated with Conservative Judaism 9.7.3 Philosophers associated with Reform and Progressive Judaism 9.7.4 Jewish philosophers whose philosophy is not necessarily focused on Jewish themes 10 See also 11 References 12 Further reading 13 External links Ancient Jewish philosophy[edit] Philosophy in the Bible[edit] See also: Solomon Rabbinic literature sometimes views Abraham as a philosopher. Some have suggested that Abraham introduced a philosophy learned from Melchizedek;[1] further, some Jews ascribe the Sefer Yetzirah "Book of Creation" to Abraham.[2] A midrash[3] describes how Abraham understood this world to have a creator and director by comparing this world to "a house with a light in it", what is now called the argument from design. Psalms contains invitations to admire the wisdom of God through his works; from this, some scholars suggest, Judaism harbors a Philosophical under-current.[4] Ecclesiastes is often considered to be the only genuine philosophical work in the Hebrew Bible; its author seeks to understand the place of human beings in the world and life's meaning.[5] Philo of Alexandria[edit] Philo Philo attempted to fuse and harmonize Greek and Jewish philosophy through allegory, which he learned from Jewish exegesis and Stoicism.[6] Philo attempted to make his philosophy the means of defending and justifying Jewish religious truths. These truths he regarded as fixed and determinate, and philosophy was used as an aid to truth, and a means of arriving at it. To this end Philo chose from philosophical tenets of Greeks, refusing those that did not harmonize with Judaism such as Aristotle's doctrine of the eternity and indestructibility of the world. Dr. Bernard Revel, in dissertation on Karaite halakha, points to writings of a 10th-century Karaite, Jacob Qirqisani, who quotes Philo, illustrating how Karaites made use of Philo's works in development of Karaite Judaism. Philo's works became important to Medieval Christian scholars who leveraged the work of Karaites to lend credence to their claims that "these are the beliefs of Jews" - a technically correct, yet deceptive, attribution. Jewish scholarship after destruction of Second Temple[edit] With the Roman destruction of the Second Temple in 70 CE, Second Temple Judaism was in disarray,[7] but Jewish traditions were preserved especially thanks to the shrewd maneuvers of Johanan ben Zakai, who saved the Sanhedrin and moved it to Yavne. Philosophical speculation was not a central part of Rabbinic Judaism, although some have seen the Mishnah as a philosophical work.[8] Rabbi Akiva has also been viewed as a philosophical figure:[9] his statements include 1.) "How favored is man, for he was created after an image "for in an image, Elokim made man" (Gen. ix. 6)", 2.) "Everything is foreseen; but freedom [of will] is given to every man", 3.) "The world is governed by mercy... but the divine decision is made by the preponderance of the good or bad in one's actions". After the Bar Kokhba revolt, rabbinic scholars gathered in Tiberias and Safed to re-assemble and re-assess Judaism, its laws, theology, liturgy, beliefs and leadership structure. In 219 CE, the Sura Academy (from which Jewish Kalam emerged many centuries later) was founded by Abba Arika. For the next five centuries, Talmudic academies focused upon reconstituting Judaism and little, if any, philosophic investigation was pursued.[citation needed] Who influences whom?[edit] Further information: Early Islamic philosophy Rabbinic Judaism had limited philosophical activity until it was challenged by Islam, Karaite Judaism, and Christianity—with Tanach, Mishnah, and Talmud, there was no need for a philosophic framework. From an economic viewpoint, Radhanite trade dominance was being usurped by coordinated Christian and Islamic forced-conversions, and torture, compelling Jewish scholars to understand nascent economic threats. These investigations triggered new ideas and intellectual exchange among Jewish and Islamic scholars in the areas of jurisprudence, mathematics, astronomy, logic and philosophy. Jewish scholars influenced Islamic scholars and Islamic scholars influenced Jewish scholars. Contemporary scholars continue to debate who was Muslim and who was Jew—some "Islamic scholars" were "Jewish scholars" prior to forced conversion to Islam, some Jewish scholars willingly converted to Islam, such as Abdullah ibn Salam, while others later reverted to Judaism, and still others, born and raised as Jews, were ambiguous in their religious beliefs such as ibn al-Rawandi, although they lived according to the customs of their neighbors.[citation needed] Around 700 CE, ʿAmr ibn ʿUbayd Abu ʿUthman al-Basri introduces two streams of thought that influence Jewish, Islamic and Christian scholars: Qadariyah Bahshamiyya Muʿtazila The story of the Bahshamiyya Muʿtazila and Qadariyah is as important, if not more so, as the intellectual symbiosis of Judaism and Islam in Islamic Spain. Around 733 CE, Mar Natronai ben Habibai moves to Kairouan, then to Spain, transcribing the Talmud Bavli for the Academy at Kairouan from memory—later taking a copy with him to Spain.[10] Karaism[edit] Main article: Karaite Judaism Borrowing from the Mutakallamin of Basra, the Karaites were the first Jewish group to subject Judaism to Muʿtazila. Rejecting the Talmud and Rabbinical tradition, Karaites took liberty to reinterpret the Tanakh. This meant abandoning foundational Jewish belief structures. Some scholars suggest that the major impetus for the formation of Karaism was a reaction to the rapid rise of Shi'i Islam, which recognized Judaism as a fellow monotheistic faith but claimed that it detracted from monotheism by deferring to rabbinic authority. Karaites absorbed certain aspects of Jewish sects such as the followers of Abu Isa (Shi'ism), Maliki (Sunnis) and Yudghanites (Sufis), who were influenced by East-Islamic scholarship yet deferred to the Ash'ari when contemplating the sciences.[citation needed] Philosophic synthesis begins[edit] Further information: Judeo-Islamic philosophies (800–1400) Pumbedita Sura Baghdad Basra Asuristan (shown: modern Iraq), also called Babylonia: Centers of Ancient Jewish scholarship The spread of Islam throughout the Middle East and North Africa rendered Muslim all that was once Jewish. Greek philosophy, science, medicine and mathematics was absorbed by Jewish scholars living in the Arab world due to Arabic translations of those texts; remnants of the Library of Alexandria. Early Jewish converts to Islam brought with them stories from their heritage, known as Isra'iliyyat, which told of the Banu Isra'il, the pious men of ancient Israel. One of the most famous early mystics of Sufism, Hasan of Basra, introduced numerous Isra'iliyyat legends into Islamic scholarship, stories that went on to become representative of Islamic mystical ideas of piety of Sufism. Hai Gaon of Pumbedita Academy begins a new phase in Jewish scholarship and investigation (hakirah); Hai Gaon augments Talmudic scholarship with non-Jewish studies. Hai Gaon was a savant with an exact knowledge of the theological movements of his time so much so that Moses ibn Ezra called him a mutakallim. Hai was competent to argue with followers of Qadariyyah and Mutazilites, sometimes adopting their polemic methods. Through correspondence with Talmudic Academies at Kairouan, Cordoba and Lucena, Hai Gaon passes along his discoveries to Talmudic scholars therein. The teachings of the Brethren of Purity were carried to the West by a Spanish Arab of Madrid, Muhammad Abu'l-Qasim al-Majnti al-Andalusi, who died in AD 1004–1005. Thanks to Averroes, Spain became a center of philosophical learning as is reflected by the explosion of philosophical inquiry among Jews, Muslims and Christians.[11] Jewish philosophy before Maimonides[edit] "Hiwi the Heretic"[edit] According to Sa'adya Gaon, the Jewish community of Balkh (Afghanistan) was divided into two groups: "Jews" and "people that are called Jews"; Hiwi al-Balkhi was a member of the latter. Hiwi is generally considered to be the very first "Jewish" philosopher to subject the Pentateuch to critical analysis.[12] Hiwi is viewed by some scholars as an intellectually conflicted man torn between Judaism, Zoroastrianism, Gnostic Christianity, and Manichaean thought.[13][14] Hiwi espoused the belief that miraculous acts, described in the Pentateuch, are simply examples of people using their skills of reasoning to undertake, and perform, seemingly miraculous acts.[15] As examples of this position, he argued that the parting of the Red Sea was a natural phenomenon, and that Moses' claim to greatness lay merely in his ability to calculate the right moment for the crossing. He also emphasized that the Egyptian magicians were able to reproduce several of Moses' "miracles," proving that they could not have been so unique. According to scholars, Hiwi's gravest mistake was having the Pentateuch redacted to reflect his own views - then had those redacted texts, which became popular, distributed to children.[16] Since his views contradicted the views of both Rabbanite and Karaite scholars, Hiwi was declared a heretic. In this context, however, we can also regard Hiwi, while flawed, as the very first critical biblical commentator; zealous rationalistic views of Hiwi parallel those of Ibn al-Rawandi. Saʿadya Gaon dedicated an entire treatise, written in rhyming Hebrew, to a refutation of Ḥīwī's arguments, two fragments of which, preserved in the Cairo Geniza, have been published (Davidson, 1915; Schirmann, 1965).[17] Ḥīwī's criticisms are also noted in Abraham ibn Ezra's commentary on the Pentateuch. Sa'adya Gaon denounced Hiwi as an extreme rationalist, a "Mulhidun", or atheist/deviator. Abraham Ibn Daud described HIwi as a sectarian who "denied the Torah, yet used it to formulate a new Torah of his liking".[18] Sa'adya Gaon[edit] Saadia Gaon, son of a proselyte, is considered the greatest early Jewish philosopher. During his early years in Tulunid Egypt, the Fatimid Caliphate ruled Egypt; the leaders of the Tulunids were Ismaili Imams. Their influence upon the Jewish academies of Egypt resonate in the works of Sa'adya. Sa'adya's Emunoth ve-Deoth ("Beliefs and Opinions") was originally called Kitab al-Amanat wal-l'tikadat ("Book of the Articles of Faith and Doctrines of Dogma"); it was the first systematic presentation and philosophic foundation of the dogmas of Judaism, completed at Sura Academy in 933 CE. Little known is that Saadia traveled to Tiberias in 915CE to study with Abū 'l-Kathīr Yaḥyā ibn Zakariyyāʾ al-Katib al-Tabari (Tiberias), a Jewish theologian and Bible translator from Tiberias whose main claim to fame is the fact that Saadia Gaon studied with him at some point. He is not mentioned in any Jewish source, and apart from the Andalusian heresiographer and polemicist Ibn Hazm, who mentions him as a Jewish mutakallim (rational theologian), our main source of information is the Kitāb al-Tanbīh by the Muslim historian al-Masʿūdī (d. 956). In his brief survey of Arabic translations of the Bible, al-Masʿūdī states that the Israelites rely for exegesis and translation of the Hebrew books—i.e., the Torah, Prophets, and Psalms, twenty-four books in all, he says—on a number of Israelites whom they praise highly, almost all of whom he has met in person. He mentions Abū ʾl-Kathīr as one of them, and also Saadia ("Saʿīd ibn Yaʿqūb al-Fayyūmī"). Regardless of what we do not know, Saadia traveled to Tiberias (home of the learned scribes and exegetes) to learn and he chose Abū 'l-Kathīr Yaḥyā ibn Zakariyyāʾ al-Katib al-Tabariya. The extent of Abū ʾl-Kathīr's influence on Saadia's thought cannot be established, however.[19] Abū ʾl-Kathīr's profession is also unclear. al-Masʿūdī calls him a kātib, which has been variously interpreted as secretary, government official, (biblical) scribe, Masorete, and book copyist. For lack of further information, some scholars have tried to identify Abū ʾl-Kathīr with the Hebrew grammarian Abū ʿAlī Judah ben ʿAllān, likewise of Tiberias, who seems to have been a Karaite Jew. However, al-Masūdī unequivocally describes Abu ʾl-Kathīr (as well as his student Saadia) as an ashmaʿthī (Rabbanite). In "Book of the Articles of Faith and Doctrines of Dogma" Saadia declares the rationality of the Jewish religion with the caveat that reason must capitulate wherever it contradicts tradition. Dogma takes precedence over reason. Saadia closely followed the rules of the Muʿtazila school of Abu Ali al-Jubba'i in composing his works.[20][21] It was Saadia who laid foundations for Jewish rationalist theology which built upon the work of the Muʿtazila, thereby shifting Rabbinic Judaism from mythical explanations of the Rabbis to reasoned explanations of the intellect. Saadia advanced the criticisms of Muʿtazila by Ibn al-Rawandi.[22] David ibn Merwan al-Mukkamas[edit] Raqqa, Abbasid Caliphate, Babylon Rakka in modern Syria David ibn Merwan al-Mukkamas was author of the earliest known Jewish philosophical work of the Middle Ages, a commentary on the Sefer Yetzirah; he is regarded as the father of Jewish medieval philosophy. Sl-Mukkamas was first to introduce the methods of Kalam into Judaism and the first Jew to mention Aristotle in his writings. He was a proselyte of Rabbinic Judaism (not Karaite Judaism, as some argue); al-Mukkamas was a student of physician, and renowned Christian philosopher, Hana. His close interaction with Hana, and his familial affiliation with Islam gave al-Mukkamas a unique view of religious belief and theology. In 1898 Abraham Harkavy discovered, in Imperial Library of St. Petersburg, fifteen of the twenty chapters of David's philosophical work entitled Ishrun Maḳalat (Twenty Chapters) of which 15 survive. One of the oldest surviving witnesses to early Kalām, it begins with epistemological investigations, turns to proofs of the creation of the world and the subsequent existence of a Creator, discusses the unity of the Creator (including the divine attributes), and concludes with theodicy (humanity and revelation) and a refutation of other religions (mostly lost). In 915 CE, Sa'adya Gaon left for Palestine, where, according to al-Masʿūdī (Tanbīh, 113), he perfected his education at the feet of Abū 'l-Kathīr Yaḥyā ibn Zakariyyāʾ al-Katib al-Tabari (d. 320/932). The latter is also mentioned by Ibn Ḥazm in his K. al-Fiṣlal wa 'l-niḥal, iii, 171, as being, together with Dāwūd ibn Marwān al-Muqammiṣ and Sa'adya himself, one of the mutakallimūn of the Jews.[23] Since al-Muqammiṣ made few references to specifically Jewish issues and very little of his work was translated from Arabic into Hebrew, he was largely forgotten by Jewish tradition. Nonetheless, he had a significant impact on subsequent Jewish philosophical followers of the Kalām, such as Saʿadya Gaon.[24] Mérida Córdoba Mérida and Cordoba in modern Spain Samuel ibn Naghrillah[edit] Samuel ibn Naghrillah, born in Mérida, Spain, lived in Córdoba and was a child prodigy and student of Hanoch ben Moshe. Samuel ibn Naghrillah, Hasdai ibn Shaprut, and Moshe ben Hanoch founded the Lucena Yeshiva that produced such brilliant scholars as Isaac ibn Ghiyyat and Maimon ben Yosef, the father of Maimonides. Ibn Naghrillah's son, Yosef, provided refuge for two sons of Hezekiah Gaon; Daud Ibn Chizkiya Gaon Ha-Nasi and Yitzhak Ibn Chizkiya Gaon Ha-Nasi. Though not a philosopher, he did build the infrastructure to allow philosophers to thrive. In 1070 the gaon Isaac ben Moses ibn Sakri of Denia, Spain traveled to the East and acted as rosh yeshivah of the Baghdad Academy. Solomon ibn Gabirol[edit] Málaga Valencia Malaga & Valencia in modern Spain Solomon ibn Gabirol was born in Málaga then moved to Valencia. Ibn Gabirol was one of the first teachers of Neoplatonism in Europe. His role has been compared to that of Philo. Ibn Gabirol occidentalized Greco-Arabic philosophy and restored it to Europe. The philosophical teachings of Philo and ibn Gabirol were largely ignored by fellow Jews; the parallel may be extended by adding that Philo and ibn Gabirol both exercised considerable influence in secular circles; Philo upon early Christianity and Ibn Gabirol upon the scholars of medieval Christianity. Christian scholars, including Albertus Magnus and Thomas Aquinas, defer to him frequently. Abraham bar-Hiyya Ha-Nasi[edit] Arles Barcelona bar-Hiyya-Barcelona then Arles Abraham bar Hiyya, of Barcelona and later Arles-Provence, was a student of his father Hiyya al-Daudi and one of the most important figures in the scientific movement which made the Jews of Provence, Spain and Italy the intermediaries between Averroism, Muʿtazila and Christian Europe. He aided this scientific movement by original works, translations and as interpreter for another translator, Plato Tiburtinus. Bar-Hiyya's best student was v.[clarification needed] His philosophical works are "Meditation of the Soul", an ethical work written from a rationalistic religious viewpoint, and an apologetic epistle addressed to Judah ben Barzillai. Hibat Allah[edit] Originally known by his Hebrew name Nethanel Baruch ben Melech al-Balad,[25] Abu'l-Barakāt al-Baghdādī, known as Hibat Allah, was a Jewish philosopher and physicist and father-in-law of Maimonides who converted to Islam in his twilight years - once head of the Baghdad Yeshiva and considered the leading philosopher of Iraq. Historians differ over the motive for his conversion to Islam. Some suggest it was a reaction to a social slight inflicted upon him because he was a Jew, while others suggest he was forcibly converted at the edge of a sword (which prompted Maimonides to comment upon Anusim). Despite his conversion to Islam, his works continued to be studied at the Jewish Baghdad Academy, a well-known academy, into the thirteenth century. He was a follower of Avicenna's teaching, who proposed an explanation of the acceleration of falling bodies by the accumulation of successive increments of power with successive increments of velocity. His writings include Kitāb al-Muʿtabar ("The Book of What Has Been Established by Personal Reflection"); a philosophical commentary on the Kohelet, written in Arabic using Hebrew aleph bet; and the treatise "On the Reason Why the Stars Are Visible at Night and Hidden in Daytime." According to Hibat Allah, Kitāb al-Muʿtabar consists in the main of critical remarks jotted down by him over the years while reading philosophical text, and published at the insistence of his friends, in the form of a philosophical work. Nethan'el al-Fayyumi[edit] Sana'a, Ayyubid Yemen Sana'a in Modern Yemen Natan'el al-Fayyumi[26] of Yemen, was the twelfth-century author of Bustan al-Uqul ("Garden of Intellects"), a Jewish version of Ismaili Shi'i doctrines. Like the Ismailis, Natan'el al-Fayyumi argued that God sent different prophets to various nations of the world, containing legislations suited to the particular temperament of each individual nation. Ismaili doctrine holds that a single universal religious truth lies at the root of the different religions. Some Jews accepted this model of religious pluralism, leading them to view Muhammad as a legitimate prophet, though not Jewish, sent to preach to the Arabs, just as the Hebrew prophets had been sent to deliver their messages to Israel; others refused this notion in entirety. Natan'el's son Yaqub turned to Maimonides, asking urgently for counsel on how to deal with forced conversions to Islam and religious persecutions at the hand of Saladin. Maimonides' response was the Epistle to Yemen. Bahya ben Joseph ibn Paquda[edit] Zaragosa Zaragoza in modern Spain Bahye ben Yosef Ibn Paquda, of Zaragoza, was author of the first Jewish system of ethics Al Hidayah ila Faraid al-hulub, ("Guide to the Duties of the Heart"). Bahya often followed the method of the Arabian encyclopedists known as "the Brethren of Purity" but adopts some of Sufi tenets rather than Ismaili. According to Bahya, the Torah appeals to reason and knowledge as proofs of God's existence. It is therefore a duty incumbent upon every one to make God an object of speculative reason and knowledge, in order to arrive at true faith. Baḥya borrows from Sufism and Jewish Kalam integrating them into Neoplatonism. Proof that Bahya borrowed from Sufism is underscored by the fact that the title of his eighth gate, Muḥasabat al-Nafs ("Self-Examination"), is reminiscent of the Sufi Abu Abd Allah Ḥarith Ibn-Asad, who has been surnamed El Muḥasib ("the self-examiner"), because—say his biographers—"he was always immersed in introspection"[27] Yehuda Ha-Levi and the Kuzari[edit] Toledo Toledo in modern Spain Judah Halevi of Toledo, Spain defended Rabbinic Judaism against Islam, Christianity and Karaite Judaism. He was a student of Moses ibn Ezra whose education came from Isaac ibn Ghiyyat; trained as a Rationalist, he shed it in favor of Neoplatonism. Like al-Ghazali, Judah Halevi attempted to liberate religion from the bondage of philosophical systems. In particular, in a work written in Arabic Kitab al-Ḥujjah wal-Dalil fi Nuṣr al-Din al-Dhalil, translated by Judah ben Saul ibn Tibbon, by the title Kuzari he elaborates upon his views of Judaism relative to other religions of the time. Cordoba, Almoravid al-Andalus Toledo Almoravid Córdoba Abraham ibn Daud[edit] Cordoba, Almohad Caliphate Almohad Córdoba Abraham ibn Daud was a student of Rabbi Baruch ben Yitzhak Ibn Albalia, his maternal uncle. Ibn Daud's philosophical work written in Arabic, Al-'akidah al-Rafiyah ("The Sublime Faith"), has been preserved in Hebrew by the title Emunah Ramah. Ibn Daud did not introduce a new philosophy, but he was the first to introduce a more thorough systematic form derived from Aristotle. Accordingly, Hasdai Crescas mentions Ibn Daud as the only Jewish philosopher among the predecessors of Maimonides.[28] Overshadowed by Maimonides, ibn Daud's Emunah Ramah, a work to which Maimonides was indebted, received little notice from later philosophers. "True philosophy", according to Ibn Daud, "does not entice us from religion; it tends rather to strengthen and solidify it. Moreover, it is the duty of every thinking Jew to become acquainted with the harmony existing between the fundamental doctrines of Judaism and those of philosophy, and, wherever they seem to contradict one another, to seek a mode of reconciling them". Fez Fez in Morocco Other notable Jewish philosophers pre-Maimonides[edit] Abraham ibn Ezra Isaac ibn Ghiyyat Moses ibn Ezra Yehuda Alharizi Joseph ibn Tzaddik Samuel ibn Tibbon Maimonides[edit] Artist's depiction, sculpture of Maimonides Location of Fostat in modern Egypt Abbasid Fostat Main article: Maimonides Maimonides wrote The Guide for the Perplexed — his most influential philosophic work. He was a student of his father, Rabbi Maimon ben Yosef (a student of Joseph ibn Migash) in Cordoba, Spain. When his family fled Spain, for Fez, Maimonides enrolled in the Academy of Fez and studied under Rabbi Yehuda Ha-Kohen Ibn Soussan — a student of Isaac Alfasi. Maimonides strove to reconcile Aristotelian philosophy and science with the teachings of Torah. In some ways his position was parallel to that of Averroes; in reaction to the attacks on Avicennian Aristotelism, Maimonides embraced and defended a stricter Aristotelism without Neoplatonic additions. The principles which inspired all of Maimonides' philosophical activity was identical those of Abraham Ibn Daud: there can be no contradiction between the truths which God has revealed and the findings of the human intellect in science and philosophy. Maimonides departed from the teachings of Aristotle by suggesting that the world is not eternal, as Aristotle taught, but was created ex nihilo. In "Guide for the Perplexed" (1:17 & 2:11)" Maimonides explains that Israel lost its Mesorah in exile, and with it "we lost our science and philosophy — only to be rejuvenated in Al Andalus within the context of interaction and intellectual investigation of Jewish, Christian and Muslim texts. Medieval Jewish philosophy after Maimonides[edit] Maimonides writings almost immediately came under attack from Karaites, Dominican Christians, Tosafists of Provence, Ashkenaz and Al Andalus. Scholars suggest that Maimonides instigated the Maimonidean Controversy when he verbally attacked Samuel ben Ali ("Gaon of Baghdad") as "one whom people accustom from his youth to believe that there is none like him in his generation," and he sharply attacked the "monetary demands" of the academies. Samuel ben Ali was an anti-Maimonidean operating in Babylon to undermine the works of Maimonides and those of Maimonides' patrons (the Al-Constantini family from North Africa). To illustrate the reach of the Maimonidean Controversy, Samuel ben Ali, the chief opponent of Maimonides in the East, was excommunicated by Daud Ibn Hodaya al Daudi (Exilarch of Mosul). Maimonides' attacks on Samuel ben Ali may not have been entirely altruistic given the position of Maimonides' in-laws in competing Yeshivas. In Western Europe, the controversy was halted by the burning of Maimonides' works by Christian Dominicans in 1232. Avraham son of Rambam, continued fighting for his father's beliefs in the East; desecration of Maimonides' tomb, at Tiberias by Jews, was a profound shock to Jews throughout the Diaspora and caused all to pause and reflect upon what was being done to the fabric of Jewish culture. This compelled many anti-Maimonideans to recant their assertions and realize what cooperation with Christians meant to them, their texts and their communities. Maimonidean controversy flared up again[29] at the beginning of the fourteenth century when Rabbi Shlomo ben Aderet, under influence from Asher ben Jehiel, issued a cherem on "any member of the community who, being under twenty-five years, shall study the works of the Greeks on natural science and metaphysics." Contemporary Kabbalists, Tosafists and Rationalists continue to engage in lively, sometimes caustic, debate in support of their positions and influence in the Jewish world. At the center of many of these debates are "Guide for the Perplexed", "13 Principles of Faith", "Mishnah Torah", and his commentary on Anusim. Ceuta, North African Spain Yosef ben Yehuda of Ceuta[edit] Ayyubid Aleppo Aleppo in modern Syria Joseph ben Judah of Ceuta was the son of Rabbi Yehuda Ha-Kohen Ibn Soussan and a student of Maimonides for whom the Guide for the Perplexed is written. Yosef traveled from Alexandria to Fustat to study logic, mathematics, and astronomy under Maimonides. Philosophically, Yosef's dissertation, in Arabic, on the problem of "Creation" is suspected to have been written before contact with Maimonides. It is entitled Ma'amar bimehuyav ha-metsiut ve'eykhut sidur ha-devarim mimenu vehidush ha'olam ("A Treatise as to (1) Necessary Existence (2) The Procedure of Things from the Necessary Existence and (3) The Creation of the World"). Jacob Anatoli[edit] Jacob Anatoli is generally regarded as a pioneer in the application of the Maimonidean Rationalism to the study of Jewish texts. He was the son-in-law of Samuel ibn Tibbon, translator of Maimonides. Due to these family ties Anatoli was introduced to the philosophy of Maimonides, the study of which was such a great revelation to him that he, in later days, referred to it as the beginning of his intelligent and true comprehension of the Scriptures, while he frequently alluded to Ibn Tibbon as one of the two masters who had instructed and inspired him. Anatoli wrote the Malmad exhibiting his broad knowledge of classic Jewish exegetes, as well as Plato, Aristotle, Averroes, and the Vulgate, as well as with a large number of Christian institutions, some of which he ventures to criticize, such as celibacy and monastic castigation, as well as certain heretics and he repeatedly appeals to his readers for a broader cultivation of the classic languages and the non-Jewish branches of learning. To Anatoli all men are, in truth, formed in the image of God, although the Jews stand under a particular obligation to further the true cognition of God simply by reason of their election, "the Greeks had chosen wisdom as their pursuit; the Romans, power; and the Jews, religiousness" Hillel ben Samuel[edit] Firstly, Hillel ben Samuel's importance in the history of medieval Jewish philosophy lies in his attempt to deal, systematically, with the question of the immortality of the soul. Secondly, Hillel played a major role in the controversies of 1289–90 concerning the philosophical works of Maimonides. Thirdly, Hillel was the first devotee of Jewish learning and Philosophy in Italy, bringing a close to a period of relative ignorance of Hakira in Verona (Italy). And finally, Hillel is one of the early Latin translators of "the wise men of the nations" (non-Jewish scholars). Defending Maimonides, Hillel addressed a letter to his friend Maestro Gaio asking him to use his influence with the Jews of Rome against Maimonides' opponents (Solomon Petit). He also advanced the bold idea of gathering together Maimonides' defenders and opponents in Alexandria, in order to bring the controversy before a court of Babylonian rabbis, whose decision would be binding on both factions. Hillel was certain the verdict would favor Maimonides. Hillel wrote a commentary on the 25 propositions appearing at the beginning of the second part of the Guide of the Perplexed, and three philosophical treatises, which were appended to Tagmulei ha-Nefesh: the first on knowledge and free will; the second on the question of why mortality resulted from the sin of Adam; the third on whether or not the belief in the fallen angels is a true belief. Shemtob Ben Joseph Ibn Falaquera[edit] Narbonne Narbonne in modern France Shem-Tov ibn Falaquera was a Spanish-born philosopher who pursued reconciliation between Jewish dogma and philosophy. Scholars speculate he was a student of Rabbi David Kimhi whose family fled Spain to Narbonne.[30] Ibn Falaquera lived an ascetic live of solitude.[31] Ibn Falaquera's two leading philosophic authorities were Averroes and Maimonides. Ibn Falaquera defended the "Guide for the Perplexed" against attacks of anti-Maimonideans.[32] He knew the works of the Islamic philosophers better than any Jewish scholar of his time, and made many of them available to other Jewish scholars – often without attribution (Reshit Hokhmah). Ibn Falaquera did not hesitate to modify Islamic philosophic texts when it suited his purposes. For example, Ibn Falaquera turned Alfarabi's account of the origin of philosophic religion into a discussion of the origin of the "virtuous city". Ibn Falaquera's other works include, but are not limited to Iggeret Hanhagat ha-Guf we ha-Nefesh, a treatise in verse on the control of the body and the soul. Iggeret ha-Wikkuaḥ, a dialogue between a religious Jew and a Jewish philosopher on the harmony of philosophy and religion. Reshit Ḥokmah, treating of moral duties, of the sciences, and of the necessity of studying philosophy. Sefer ha-Ma'alot, on different degrees of human perfection. Moreh ha-Moreh, commentary on the philosophical part of Maimonides' "Guide for the Perplexed". Joseph ben Abba Mari ibn Kaspi[edit] Ibn Kaspi was a fierce advocate of Maimonides to such an extent that he left for Egypt in 1314 in order to hear explanations on the latter's Guide of the Perplexed from Maimonides' grandchildren. When he heard that the Guide of the Perplexed was being studied in the Muslim philosophical schools of Fez, he left for that town (in 1332) in order to observe their method of study. Ibn Kaspi began writing when he was 17 years old on topics which included logic, linguistics, ethics, theology, biblical exegesis, and super-commentaries to Abraham Ibn Ezra and Maimonides. Philosophic system he followed Aristotle and Averroes. He defines his aim as "not to be a fool who believes in everything, but only in that which can be verified by proof...and not to be of the second unthinking category which disbelieves from the start of its inquiry," since "certain things must be accepted by tradition, because they cannot be proven." Scholars continue to debate whether ibn Kaspi was a heretic or one of Judaisms most illustrious scholars. Gersonides[edit] Bagnols Avignon Papacy Bagnols in Modern France Rabbi Levi ben Gershon was a student of his father Gerson ben Solomon of Arles, who in turn was a student of Shem-Tov ibn Falaquera. Gersonides is best known for his work Milhamot HaShem ("Wars of the Lord"). Milhamot HaShem is modelled after the "Guide for the Perplexed". Gersonides and his father were avid students of the works of Alexander of Aphrodisias, Aristotle, Empedocles, Galen, Hippocrates, Homer, Plato, Ptolemy, Pythagoras, Themistius, Theophrastus, Ali ibn Abbas al-Magusi, Ali ibn Ridwan, Averroes, Avicenna, Qusta ibn Luqa, Al-Farabi, Al-Fergani, Chonain, Isaac Israeli, Ibn Tufail, Ibn Zuhr, Isaac Alfasi, and Maimonides.[citation needed] Gersonides held that God does not have complete foreknowledge of human acts. "Gersonides, bothered by the old question of how God's foreknowledge is compatible with human freedom, suggests that what God knows beforehand is all the choices open to each individual. God does not know, however, which choice the individual, in his freedom, will make."[33] Moses Narboni[edit] Perpignan Kingdom of Aragon Perpignan in modern France Moses ben Joshua composed commentaries on Islamic philosophical works. As an admirer of Averroes; he devoted a great deal of study to his works and wrote commentaries on a number of them. His best-known work is his Shelemut ha-Nefesh ("Treatise on the Perfection of the Soul"). Moses began studying philosophy with his father when he was thirteen later studying with Moses ben David Caslari and Abraham ben David Caslari - both of whom were students of Kalonymus ben Kalonymus. Moses believed that Judaism was a guide to the highest degree of theoretical and moral truth. He believed that the Torah had both a simple, direct meaning accessible to the average reader as well as a deeper, metaphysical meaning accessible to thinkers. Moses rejected the belief in miracles, instead believing they could be explained, and defended man's free will by philosophical arguments. Isaac ben Sheshet Perfet[edit] Barcelona Valencia Barcelona and Valencia in modern Spain Algiers Algiers in modern Algeria Isaac ben Sheshet Perfet, of Barcelona, studied under Hasdai Crescas and Rabbi Nissim ben Reuben Gerondi. Nissim ben Reuben Gerondi, was a steadfast Rationalist who did not hesitate to refute leading authorities, such as Rashi, Rabbeinu Tam, Moses ben Nahman, and Solomon ben Adret. The pogroms of 1391, against Jews of Spain, forced Isaac to flee to Algiers - where he lived out his life. Isaac's responsa evidence a profound knowledge of the philosophical writings of his time; in one of Responsa No. 118 he explains the difference between the opinion of Gersonides and that of Abraham ben David of Posquières on free will, and gives his own views on the subject. He was an adversary of Kabbalah who never spoke of the Sefirot; he quotes another philosopher when reproaching kabbalists with "believing in the "Ten" (Sefirot) as the Christians believe in the Trinity".[34] Hasdai ben Abraham Crescas[edit] Barcelona Barcelona in modern Spain Hasdai Crescas, of Barcelona, was a leading rationalist on issues of natural law and free-will. His views can be seen as precursors to Baruch Spinoza. His work, Or Adonai, became a classic refutation of medieval Aristotelianism, and harbinger of the scientific revolution in the 16th century. Hasdai Crescas was a student of Nissim ben Reuben Gerondi, who in turn was a student of Reuben ben Nissim Gerondi. Crescas was not a Rabbi, yet he was active as a teacher. Among his fellow students and friends, his best friend was Isaac ben Sheshet Perfet. Cresca's students won accolades as participants in the Disputation of Tortosa. Simeon ben Zemah Duran[edit] Influenced by the teaching of Rabbi Nissim of Gerona, via Ephraim Vidal's Yeshiva in Majorca, Duran's commentary Magen Avot ("The Shield of the Fathers"), which influenced Joseph Albo, is important. He was also a student of philosophy, astronomy, mathematics, and especially of medicine, which he practiced for a number of years at Palma, in Majorca. Magen Avot deals with concepts such as the nature of God, the eternity of the Torah, the coming of the Messiah, and the Resurrection of the dead. Duran believed that Judaism has three dogmas only: the existence of God, the Torah's Divine origin, and Reward and Punishment; in this regard he was followed by Joseph Albo. Joseph Albo[edit] Monreal, Kingdom of Navarre Monreal in modern Spain Joseph Albo, of Monreal, was a student of Hasdai Crescas. He wrote Sefer ha-Ikkarim ("Book of Principles"), a classic work on the fundamentals of Judaism. Albo narrows the fundamental Jewish principles of faith from thirteen to three - belief in the existence of God, belief in revelation, and belief in divine justice, as related to the idea of immortality. Albo rejects the assumption that creation ex nihilo is essential in belief in God. Albo freely criticizes Maimonides' thirteen principles of belief and Crescas' six principles. According to Albo, "belief in the Messiah is only a 'twig' unnecessary to the soundness of the trunk"; not essential to Judaism. Nor is it true, according to Albo, that every law is binding. Although every ordinance has the power of conferring happiness in its observance, it is not true that every law must be observed, or that through the neglect of a part of the law, a Jew would violate the divine covenant or be damned. Contemporary Orthodox Jews, however, vehemently disagree with Albo's position believing that all Jews are divinely obligated to fulfill every applicable commandment. Hoter ben Solomon[edit] Sana'a, Rasulid Yemen Sana'a in modern Yemen Hoter ben Shlomo was a scholar and philosopher in Yemen heavily influenced by Nethanel ben al-Fayyumi, Maimonides, Saadia Gaon and al-Ghazali. The connection between the "Epistle of the Brethren of Purity" and Ismailism suggests the adoption of this work as one of the main sources of what would become known as "Jewish Ismailism" as found in Late Medieval Yemenite Judaism. "Jewish Ismailism" consisted of adapting, to Judaism, a few Ismaili doctrines about cosmology, prophecy, and hermeneutics. There are many examples of the Brethren of Purity influencing Yemenite Jewish philosophers and authors in the period 1150–1550.[35] Some traces of Brethren of Purity doctrines, as well as of their numerology, are found in two Yemenite philosophical midrashim written in 1420–1430: Midrash ha-hefez ("The Glad Learning") by Zerahyah ha-Rofé (a/k/a Yahya al-Tabib) and the Siraj al-'uqul ("Lamp of Intellects") by Hoter ben Solomon. Don Isaac Abravanel[edit] Lisboa, House of Aviz Porto, Portugal Lisboa in modern Portugal Venician Corfu Ottoman Italy Ottoman Vlorë Skopje Corfu in modern Greece Isaac Abravanel, statesman, philosopher, Bible commentator, and financier who commented on Maimonides' thirteen principles in his Rosh Amanah. Isaac Abravanel was steeped in Rationalism by the Ibn Yahya family, who had a residence immediately adjacent to the Great Synagogue of Lisbon (also built by the Ibn Yahya Family). His most important work, Rosh Amanah ("The Pinnacle of Faith"), defends Maimonides' thirteen articles of belief against attacks of Hasdai Crescas and Yosef Albo. Rosh Amanah ends with the statement that "Maimonides compiled these articles merely in accordance with the fashion of other nations, which set up axioms or fundamental principles for their science". Isaac Abravanel was born and raised in Lisbon; a student of the Rabbi of Lisbon, Yosef ben Shlomo Ibn Yahya.[36] Rabbi Yosef was a poet, religious scholar, rebuilder of Ibn Yahya Synagogue of Calatayud, well versed in rabbinic literature and in the learning of his time, devoting his early years to the study of Jewish philosophy. The Ibn Yahya family were renowned physicians, philosophers and accomplished aides to the Portuguese Monarchy for centuries. Padua & Verona, Republic of Venice Genoa, Republic of Genoa Kingdom of Sicily Padua and Verona in modern Italy Isaac's grandfather, Samuel Abravanel, was forcibly converted to Christianity during the pogroms of 1391 and took the Spanish name "Juan Sanchez de Sevilla". Samuel fled Castile-León, Spain, in 1397 for Lisbon, Portugal, and reverted to Judaism - shedding his Converso after living among Christians for six years. Conversions outside Judaism, coerced or otherwise, had a strong impact upon young Isaac, later compelling him to forfeit his immense wealth in an attempt to redeem Iberian Jewry from coercion of the Alhambra Decree. There are parallels between what he writes, and documents produced by Inquisitors, that present conversos as ambivalent to Christianity and sometimes even ironic in their expressions regarding their new religion - crypto-jews. Leone Ebreo[edit] Judah Leon Abravanel was a Portuguese physician, poet and philosopher. His work Dialoghi d'amore ("Dialogues of Love"), written in Italian, was one of the most important philosophical works of his time. In an attempt to circumvent a plot, hatched by local Catholic Bishops to kidnap his son, Judah sent his son from Castile, to Portugal with a nurse, but by order of the king, the son was seized and baptized. This was a devastating insult to Judah and his family, and was a source of bitterness throughout Judah's life and the topic of his writings years later; especially since this was not the first time the Abravanel Family was subjected to such embarrassment at the hands of the Catholic Church. Judah's Dialoghi is regarded as the finest of Humanistic Period works. His neoplatonism is derived from the Hispanic Jewish community, especially the works of Ibn Gabirol. Platonic notions of reaching towards a nearly impossible ideal of beauty, wisdom, and perfection encompass the whole of his work. In Dialoghi d'amore, Judah defines love in philosophical terms. He structures his three dialogues as a conversation between two abstract "characters": Philo, representing love or appetite, and Sophia, representing science or wisdom, Philo+Sophia (philosophia). Criticisms of Kabbalah[edit] The word "Kabbalah" was used in medieval Jewish texts to mean "tradition", see Abraham Ibn Daud's Sefer Ha-Qabbalah also known as the "Book of our Tradition". "Book of our Tradition" does not refer to mysticism of any kind - it chronicles "our tradition of scholarship and study" in two Babylonian Academies, through the Geonim, into Talmudic Yeshivas of Spain. In Talmudic times there was a mystic tradition in Judaism, known as Maaseh Bereshith (the work of creation) and Maaseh Merkavah (the work of the chariot); Maimonides interprets these texts as referring to Aristotelian physics and metaphysics as interpreted in the light of Torah. In the 13th century, however, a mystical-esoteric system emerged which became known as "the Kabbalah." Many of the beliefs associated with Kabbalah had long been rejected by philosophers. Saadia Gaon had taught in his book Emunot v'Deot that Jews who believe in gilgul have adopted a non-Jewish belief. Maimonides rejected many texts of Heichalot, particularly Shi'ur Qomah whose anthropomorphic vision of God he considered heretical. In the 13th century, Meir ben Simon of Narbonne wrote an epistle (included in Milhhemet Mitzvah) against early Kabbalists, singled out Sefer Bahir, rejecting the attribution of its authorship to the tanna R. Nehhunya ben ha-Kanah and describing some of its content: ... And we have heard that a book had already been written for them, which they call Bahir, that is 'bright' but no light shines through it. This book has come into our hands and we have found that they falsely attribute it to Rabbi Nehunya ben Haqqanah. haShem forbid! There is no truth in this... The language of the book and its whole content show that it is the work of someone who lacked command of either literary language or good style, and in many passages it contains words which are out and out heresy. Other notable Jewish philosophers post-Maimonides[edit] Jedaiah ben Abraham Bedersi Nissim of Gerona Jacob ben Machir ibn Tibbon Isaac Nathan ben Kalonymus Judah Messer Leon David ben Judah Messer Leon Obadiah ben Jacob Sforno Judah Moscato Azariah dei Rossi Isaac Aboab I Isaac Campanton a/k/a "the gaon of Castile." Isaac ben Moses Arama Profiat Duran a Converso, Duran wrote Be Not Like Your Fathers Renaissance Jewish philosophy and philosophers[edit] Ottoman Empire welcomed Jews expelled from Spain & Portugal Some of the Monarchies of Asia Minor and European welcomed expelled Jewish Merchants, scholars and theologians. Divergent Jewish philosophies evolved against the backdrop of new cultures, new languages and renewed theological exchange. Philosophic exploration continued through the Renaissance period as the center-of-mass of Jewish Scholarship shifted to France, Germany, Italy, and Turkey. Elias ben Moise del Medigo[edit] Candia Heraklion in modern Crete Elia del Medigo was a descendant of Judah ben Eliezer ha-Levi Minz and Moses ben Isaac ha-Levi Minz. Eli'ezer del Medigo, of Rome, received the surname "Del Medigo" after studying Medicine. The name was later changed from Del Medigo to Ha-rofeh. He was the father and teacher of a long line of rationalist philosophers and scholars. Non-Jewish students of Delmedigo classified him as an "Averroist", however, he saw himself as a follower of Maimonides. Scholastic association of Maimonides and Ibn Rushd would have been a natural one; Maimonides, towards the end of his life, was impressed with the Ibn Rushd commentaries and recommended them to his students. The followers of Maimonides (Maimonideans) had therefore been, for several generations before Delmedigo, the leading users, translators and disseminators of the works of Ibn Rushd in Jewish circles, and advocates for Ibn Rushd even after Islamic rejection of his radical views. Maimonideans regarded Maimonides and Ibn Rushd as following the same general line. In his book, Delmedigo portrays himself as defender of Maimonidean Judaism, and — like many Maimonideans — he emphasized the rationality of Jewish tradition. Salonika, Ottoman Empire Thessaloniki in modern Greece Moses Almosnino[edit] Moses Almosnino was born Thessaloniki 1515 - died Constantinople abt 1580. He was a student of Levi Ibn Habib, who was in turn a student of Jacob ibn Habib, who was, in turn, a student of Nissim ben Reuben. In 1570 he wrote a commentary on the Pentateuch titled "Yede Mosheh" (The Hands of Moses); also an exposition of the Talmudical treatise "Abot" (Ethics of the Fathers), published in Salonica in 1563; and a collection of sermons delivered upon various occasions, particularly funeral orations, entitled "Meammeẓ Koaḥ" (Re-enforcing Strength). al-Ghazâlî's Intentions of the Philosophers (De'ôt ha-Fîlôsôfîm or Kavvanôt ha-Fîlôsôfîm) was one of the most widespread philosophical texts studied among Jews in Europe having been translated in 1292 by Isaac Albalag.[37] Later Hebrew commentators include Moses Narboni, and Moses Almosnino. Padua & Verona, Republic of Venice Padua & Verona in modern Italy Moses ben Jehiel Ha-Kohen Porto-Rafa (Rapaport)[edit] Moses ben Jehiel Ha-Kohen Porto-Rafa (Rapaport), was a member of the German family "Rafa" (from whom the Delmedigo family originates) that settled in the town of Porto in the vicinity of Verona, Italy, and became the progenitors of the renowned Rapaport rabbinic family. In 1602 Moses served as rabbi of Badia Polesine in Piedmont. Moses was a friend of Leon Modena.[38] Abraham ben Judah ha-Levi Minz[edit] Abraham ben Judah ha-Levi Minz was an Italian rabbi who flourished at Padua in the first half of the 16th century, father-in-law of Meïr Katzenellenbogen. Minz studied chiefly under his father, Judah Minz, whom he succeeded as rabbi and head of the yeshiva of Padua. Meir ben Isaac Katzellenbogen[edit] Mainz - Katzenelnbogen, Germany Location of Mainz in modern Germany Prague, Czech Republic Location of Prague in modern Czech Republic Meir ben Isaac Katzellenbogen was born in Prague where together with Shalom Shachna he studied under Jacob Pollak. Many rabbis, including Moses Isserles, addressed him in their responsa as the "av bet din of the republic of Venice." The great scholars of the Renaissance with whom he corresponded include Shmuel ben Moshe di Modena, Joseph Katz, Solomon Luria, Moses Isserles, Obadiah Sforno, and Moses Alashkar. Lublin/Chelm, Poland-Lithuania Lublin & Chelm in modern Poland Elijah Ba'al Shem of Chelm[edit] Rabbi Elijah Ba'al Shem of Chelm was a student of Rabbi Solomon Luria who was, in turn a student of Rabbi Shalom Shachna - father-in-law and teacher of Moses Isserles. Elijah Ba'al Shem of Chelm was also a cousin of Moses Isserles. Eliezer ben Elijah Ashkenazi[edit] Rabbi Eliezer ben Elijah Ashkenazi Ha-rofeh Ashkenazi of Nicosia ("the physician") the author of Yosif Lekah on the Book of Esther. Other notable Renaissance Jewish philosophers[edit] Francisco Sanches Miguel de Barrios Uriel da Costa Seventeenth-century Jewish philosophy[edit] Altona, Hamburg, Denmark Altona, Hamburg in modern Germany Candia Heraklion in modern Crete With expulsion from Spain came the dissemination of Jewish philosophical investigation throughout the Mediterranean Basin, Northern Europe and the Western Hemisphere. The center-of-mass of Rationalism shifted to France, Italy, Germany, Crete, Sicily and Netherlands. Expulsion from Spain and the coordinated pogroms of Europe resulted in the cross-pollination of variations on Rationalism incubated within diverse communities. This period is also marked by the intellectual exchange among leaders of the Christian Reformation and Jewish scholars. Of particular note is the line of Rationalists who migrated out of Germany, and present-day Italy into Crete, and other areas of the Ottoman Empire seeking safety and protection from the endless pogroms fomented by the House of Habsburg and the Roman Catholic Church against Jews. Rationalism was incubating in places far from Spain. From stories told by Rabbi Elijah Ba'al Shem of Chelm, German-speaking Jews, descendants of Jews who migrated back to Jerusalem after Charlemagne's invitation was revoked in Germany many centuries earlier, who lived in Jerusalem during the 11th century, were influenced by prevailing Mutazilite scholars of Jerusalem. A German-speaking Palestinian Jew saved the life of a young German man surnamed "Dolberger". When the knights of the First Crusade came to besiege Jerusalem, one of Dolberger's family members rescued German-speaking Jews in Palestine and brought them back to the safety of Worms, Germany, to repay the favor.[39] Further evidence of German communities in the holy city comes in the form of halakic questions sent from Germany to Jerusalem during the second half of the eleventh century.[40] All of the foregoing resulted in an explosion of new ideas and philosophic paths. Yosef Shlomo ben Eliyahu Dal Medigo[edit] Joseph Solomon Delmedigo was a physician and teacher – Baruch Spinoza was a student of his works.[41] Baruch Spinoza[edit] Baruch Spinoza Baruch Spinoza founded Spinozism, broke with Rabbinic Jewish tradition, and was placed in herem by the Beit Din of Amsterdam. The influence in his work from Maimonides and Leone Ebreo is evident. Elia del Medigo claims to be a student of the works of Spinoza. Some contemporary critics (e.g., Wachter, Der Spinozismus im Judenthum) claimed to detect the influence of the Kabbalah, while others (e.g., Leibniz) regarded Spinozism as a revival of Averroism – a talmudist manner of referencing to Maimonidean Rationalism. In the centuries that have lapsed since the herem declaration, scholars[who?] have re-examined the works of Spinoza and find them to reflect a body of work and thinking that is not unlike some contemporary streams of Judaism. For instance, while Spinoza was accused of pantheism, scholars[who?] have come to view his work as advocating panentheism, a valid contemporary view easily accommodated by contemporary Judaism. Tzvi Hirsch ben Yaakov Ashkenazi[edit] Rabbi Tzvi Hirsch ben Yaakov Ashkenazi was a student of his father, but most notably also a student of his grandfather Rabbi Elijah Ba'al Shem of Chelm. Jacob Emden[edit] Rabbi Jacob Emden was a student of his father Rabbi Tzvi Hirsch ben Yaakov Ashkenazi a rabbi in Amsterdam. Emden, a steadfast Talmudist, was a prominent opponent of the Sabbateans (Messianic Kabbalists who followed Sabbatai Tzvi). Although anti-Maimonidean, Emden should be noted for his critical examination of the Zohar concluding that large parts of it were forged. Other seventeenth-century Jewish philosophers[edit] Jacob Abendana Sephardic Rabbi and Philosopher Isaac Cardoso David Nieto Sephardic Rabbi and Philosopher Isaac Orobio de Castro Sephardic Rabbi and Philosopher Philosophical criticisms of Kabbalah[edit] Main article: Kabbalah Rabbi Leone di Modena wrote that if we[who?] were to accept the Kabbalah, then the Christian trinity would indeed be compatible with Judaism, as the Trinity closely resembles the Kabbalistic doctrine of the Sefirot. Eighteenth and nineteenth-century Jewish philosophy[edit] Dessau Emden Bonn Coswig, Anhalt Seesen Altona, Hamburg Frankfurt Mainz/Katzenelnbogen Germany - centers of Jewish scholarship London London in modern United Kingdom A new era began in the 18th century with the thought of Moses Mendelssohn. Mendelssohn has been described as the "'third Moses,' with whom begins a new era in Judaism," just as new eras began with Moses the prophet and with Moses Maimonides.[42] Mendelssohn was a German Jewish philosopher to whose ideas the renaissance of European Jews, Haskalah (the Jewish Enlightenment) is indebted. He has been referred to as the father of Reform Judaism, although Reform spokesmen have been "resistant to claim him as their spiritual father".[43] Mendelssohn came to be regarded as a leading cultural figure of his time by both Germans and Jews. His most significant book was Jerusalem oder über religiöse Macht und Judentum (Jerusalem), first published in 1783. Alongside Mendelssohn, other important Jewish philosophers of the eighteenth century included: Menachem Mendel Lefin, anti-Hasidic Haskalah philosopher Salomon Maimon, Enlightenment philosopher Isaac Satanow, a Haskalah philosopher Naphtali Ullman, Haskalah philosopher[44] Important Jewish philosophers of the nineteenth century included: Elijah Benamozegh, a Sephardic rabbi and philosopher Hermann Cohen, a neo-Kantian Jewish philosopher Moses Hess, a secular Jewish philosopher and one of the founders of socialism Samson Raphael Hirsch, leader of the Torah im Derech Eretz school of 19th century neo-Orthodoxy Samuel Hirsch, a leader of Reform Judaism Nachman Krochmal, Haskalah philosopher in Galicia Samuel David Luzzatto a Sephardic rabbi and philosopher Karl Marx, German economist and Jewish philosopher. Traditionalist attitudes towards philosophy[edit] Main articles: Haredi Judaism and Hasidic philosophy Haredi traditionalists who emerged in reaction to the Haskalah considered the fusion of religion and philosophy as difficult because classical philosophers start with no preconditions for which conclusions they must reach in their investigation, while classical religious believers have a set of religious principles of faith that they hold one must believe. Most Haredim contended that one cannot simultaneously be a philosopher and a true adherent of a revealed religion. In this view, all attempts at synthesis ultimately fail. Rabbi Nachman of Breslov, for example, viewed all philosophy as untrue and heretical. In this he represents one strand of Hasidic thought, with creative emphasis on the emotions. Other exponents of Hasidism had a more positive attitude towards philosophy. In the Chabad writings of Schneur Zalman of Liadi, Hasidut is seen as able to unite all parts of Torah thought, from the schools of philosophy to mysticism, by uncovering the illuminating Divine essence that permeates and transcends all approaches. Interpreting the verse from Job, "from my flesh I see HaShem", Shneur Zalman explained the inner meaning, or "soul", of the Jewish mystical tradition in intellectual form, by means of analogies drawn from the human realm. As explained and continued by the later leaders of Chabad, this enabled the human mind to grasp concepts of Godliness, and so enable the heart to feel the love and awe of God, emphasised by all the founders of hasidism, in an internal way. This development, the culminating level of the Jewish mystical tradition, in this way bridges philosophy and mysticism, by expressing the transcendent in human terms. 20th and 21st-century Jewish philosophy[edit] Martin Buber Jewish existentialism[edit] Main article: Jewish existentialism One of the major trends in modern Jewish philosophy was the attempt to develop a theory of Judaism through existentialism. Among the early Jewish existentialist philosophers was Lev Shestov (Jehuda Leib Schwarzmann), a Russian-Jewish philosopher. One of the most influential Jewish existentialists in the first half of the 20th century was Franz Rosenzweig. While researching his doctoral dissertation on the 19th-century German philosopher Georg Wilhelm Friedrich Hegel, Rosenzweig reacted against Hegel's idealism and developed an existential approach. Rosenzweig, for a time, considered conversion to Christianity, but in 1913, he turned to Jewish philosophy. He became a philosopher and student of Hermann Cohen. Rozensweig's major work, Star of Redemption, is his new philosophy in which he portrays the relationships between haShem, humanity and world as they are connected by creation, revelation and redemption. Orthodox rabbi Joseph Soloveitchik, and Conservative rabbis Neil Gillman and Elliot N. Dorff have also been described as existentialists.[citation needed] The French philosopher and Talmudic commentator Emmanuel Levinas, whose approach grew out of the phenomenological tradition in philosophy, has also been described as a Jewish existentialist.[45] Jewish rationalism[edit] Hermann Cohen Rationalism has re-emerged as a popular perspective among Jews.[46] Contemporary Jewish rationalism often draws on ideas associated with medieval philosophers such as Maimonides and modern Jewish rationalists such as Hermann Cohen. Cohen was a German Jewish neo-Kantian philosopher who turned to Jewish subjects at the end of his career in the early 20th century, picking up on ideas of Maimonides. In America, Steven Schwarzschild continued Cohen's legacy.[47] Another prominent contemporary Jewish rationalist is Lenn Goodman, who works out of the traditions of medieval Jewish rationalist philosophy. Conservative rabbis Alan Mittleman of the Jewish Theological Seminary[48] and Elliot N. Dorff of American Jewish University[49] also see themselves in the rationalist tradition, as does David Novak of the University of Toronto.[50] Novak works in the natural law tradition, which is one version of rationalism. Philosophers in modern-day Israel in the rationalist tradition include David Hartman[51] and Moshe Halbertal.[52] Ramat Gan, Israel Ramat Gan in modern Israel Some Orthodox rationalists in Israel take a "restorationist"[citation needed] approach, reaching back in time for tools to simplify Rabbinic Judaism and bring all Jews, regardless of status or stream of Judaism, closer to observance of Halacha, Mitzvot, Kashrut and embrace of Maimonides' "13 Principles of Faith". Dor Daim, and Rambamists are two groups who reject mysticism as a "superstitious innovation" to an otherwise clear and succinct set of Laws and rules. According to these rationalists, there is shame and disgrace attached to failure to investigate matters of religious principle using the fullest powers of human reason and intellect. One cannot be considered wise, or perceptive, if one does not attempt to understand the origins, and establish the correctness, of one's beliefs. Holocaust theology[edit] Main article: Holocaust theology Judaism has traditionally taught that God is omnipotent, omniscient and omnibenevolent. Yet, these claims are in jarring contrast with the fact that there is much evil in the world. Perhaps the most difficult question that monotheists have confronted is "how can one reconcile the existence of this view of God with the existence of evil?" or "how can there be good without bad?" "how can there be a God without a devil?" This is the problem of evil. Within all monotheistic faiths many answers (theodicies) have been proposed. However, in light of the magnitude of evil seen in the Holocaust, many people have re-examined classical views on this subject. How can people still have any kind of faith after the Holocaust? This set of Jewish philosophies is discussed in the article on Holocaust theology. Reconstructionist theology[edit] Main article: Reconstructionist Judaism Perhaps the most controversial form of Jewish philosophy that developed in the early 20th century was the religious naturalism of Rabbi Mordecai Kaplan. His theology was a variant of John Dewey's pragmatist philosophy. Dewey's naturalism combined atheist beliefs with religious terminology in order to construct a philosophy for those who had lost faith in traditional Judaism. In agreement with the classical medieval Jewish thinkers, Kaplan affirmed that haShem is not personal, and that all anthropomorphic descriptions of haShem are, at best, imperfect metaphors. Kaplan's theology went beyond this to claim that haShem is the sum of all natural processes that allow man to become self-fulfilled. Kaplan wrote that "to believe in haShem means to take for granted that it is man's destiny to rise above the brute and to eliminate all forms of violence and exploitation from human society." Process theology[edit] A recent trend has been to reframe Jewish theology through the lens of process philosophy, more specifically process theology. Process philosophy suggests that fundamental elements of the universe are occasions of experience. According to this notion, what people commonly think of as concrete objects are actually successions of these occasions of experience. Occasions of experience can be collected into groupings; something complex such as a human being is thus a grouping of many smaller occasions of experience. In this view, everything in the universe is characterized by experience (not to be confused with consciousness); there is no mind-body duality under this system, because "mind" is simply seen as a very developed kind of experiencing entity. Intrinsic to this worldview is the notion that all experiences are influenced by prior experiences, and will influence all future experiences. This process of influencing is never deterministic; an occasion of experience consists of a process of comprehending other experiences, and then reacting to it. This is the "process" in "process philosophy". Process philosophy gives God a special place in the universe of occasions of experience. God encompasses all the other occasions of experience but also transcends them; thus process philosophy is a form of panentheism. The original ideas of process theology were developed by Charles Hartshorne (1897–2000), and influenced a number of Jewish theologians, including British philosopher Samuel Alexander (1859–1938), and Rabbis Max Kadushin, Milton Steinberg and Levi A. Olan, Harry Slominsky, and Bradley Shavit Artson. Abraham Joshua Heschel has also been linked to this tradition.[53] Kabbalah and philosophy[edit] Kabbalah continued to be central to Haredi Orthodox Judaism, which generally rejected philosophy, although the Chabad strain of Chasidism showed a more positive attitude towards philosophy. Meanwhile, non-Orthodox Jewish thought in the latter 20th century saw resurgent interest in Kabbalah. In academic studies, Gershom Scholem began the critical investigation of Jewish mysticism, while in non-Orthodox Jewish denominations, Jewish Renewal and Neo-Hasidism, spiritualised worship. Many philosophers do not consider this a form of philosophy, as Kabbalah is a collection of esoteric methods of textual interpretation. Mysticism is generally understood as an alternative to philosophy, not a variant of philosophy. Among modern the modern critics of Kabbalah was Yihhyah Qafahh, who wrote a book entitled Milhamoth ha-Shem, (Wars of the Name) against what he perceived as the false teachings of the Zohar and the false Kabbalah of Isaac Luria. He is credited with spearheading the Dor Daim. Yeshayahu Leibowitz publicly shared the views expressed in Rabbi Yihhyah Qafahh's book Milhhamoth ha-Shem and elaborated upon these views in his many writings. Contemporary Jewish philosophy[edit] Philosophers associated with Orthodox Judaism[edit] Main article: Orthodox Jewish philosophy Eliezer Berkovits Monsieur Chouchani Eliyahu Dessler Israel Eldad Elimelech of Lizhensk David Hartman Samson Raphael Hirsch Abraham Isaac Kook Yeshayahu Leibowitz Menachem Mendel of Kotzk Nachman of Breslov Franz Rosenzweig Tamar Ross Daniel Rynhold Menachem Mendel Schneerson Joseph Soloveitchik Michael Wyschogrod Chaim Volozhin Shneur Zalman of Liadi Philosophers associated with Conservative Judaism[edit] Main article: Conservative Judaism Bradley Shavit Artson Elliot N. Dorff Neil Gillman Abraham Joshua Heschel William E. Kaufman Max Kadushin Alan Mittleman David Novak Ira F. Stone Philosophers associated with Reform and Progressive Judaism[edit] Main articles: Reform Judaism and Reconstructionist Judaism Rachel Adler (American rabbi, author and Feminist philosopher) Leo Baeck (leader in German Liberal Judaism) Eugene Borowitz (leader in American Reform Judaism) Emil Fackenheim (German-Canadian-Israeli philosopher) Avigdor Chaim Gold (German-Israeli philosopher) Jewish philosophers whose philosophy is not necessarily focused on Jewish themes[edit] In the twentieth and twenty-first centuries there have also been many philosophers who are Jewish or of Jewish descent, and whose Jewish background might influence their approach to some degree, but whose writing is not necessarily focused on issues specific to Judaism. These include: Theodor W. Adorno Joseph Agassi, an Israeli philosopher of science who developed Karl Popper's ideas[54] Hannah Arendt Raymond Aron Zygmunt Bauman Walter Benjamin Henri Bergson Isaiah Berlin Ernst Bloch Harold Bloom Susan Bordo Judith Butler Noam Chomsky, an American linguist, philosopher, cognitive scientist, and political activist Hélène Cixous Arthur Danto Jacques Derrida Hubert Dreyfus Ronald Dworkin, an American philosopher of law Yehuda Elkana, an Israeli philosopher of science Bracha L. Ettinger Viktor Frankl Sigmund Freud Erich Fromm Tamar Gendler Emma Goldman Lewis Gordon Jack Halberstam Ágnes Heller Max Horkheimer Edmund Husserl Alberto Jori, an Italian-Jewish philosopher Hans Jonas Melanie Klein Sarah Kofman Siegfried Kracauer Saul Kripke, a metaphysician and modal logician Franz Leopold Neumann Emmanuel Levinas Claude Lévi-Strauss Bernard-Henri Lévy Benny Lévy Leo Löwenthal Rosa Luxemburg György Lukács Herbert Marcuse Karl Marx Thomas Nagel, a Serbia-born Jewish philosopher Martha Nussbaum, an American moral and political philosopher Adi Ophir, an Israeli philosopher of science and moral philosopher Friedrich Pollock Karl Popper Moishe Postone Hilary Putnam, an American analytic philosopher Ayn Rand, a Russian-American Jewish philosopher who focused upon Aristotle's reason Avital Ronell Murray Rothbard Michael J. Sandel Eve Kosofsky Sedgwick, an American Queer theorist Lev Shestov Judith N. Shklar Peter Singer, a utilitarian philosopher Alan Soble, writes in philosophy of sex, American-born, Romanian-Russian ethnicity Susan Sontag Sandy Stone theorist, artist and a founder of transgender studies Leo Strauss Alfred Tarski - Polish logician Michael Walzer Immanuel Wallerstein Ludwig Wittgenstein Irvin D. Yalom See also[edit] Judaism portal Philosophy portal Jewish denominations Jewish ethics Jewish existentialism Jewish thought Jewish mythology Jewish folklore Jewish literature Jewish feminism Jewish history Jewish principles of faith Judaism and politics References[edit] ^ "The Melchizedek Tradition: A Critical Examination of the Sources to the Fifth Century ad and in the Epistle to the Hebrews", by Fred L. Horton, Jr., Pg. 54, Cambridge University Press, 2005, ISBN 0-521-01871-4 ^ "Sefer Yetzirah", By Aryeh Kaplan, xii, Red Wheel, 1997, ISBN 0-87728-855-0 ^ Bereishit Rabba (39,1) ^ "Medieval Philosophy and the Classical Tradition: In Islam, Judaism and Christianity" by John Inglis, Page 3 ^ "Introduction to Philosophy" by Dr Tom Kerns ^ "Philo Judæus". JewishEncyclopedia.com. Retrieved 2012-10-22. ^ "Christianity, Judaism and other Greco-Roman cults: studies for Morton Smith at sixty", Volume 12, Part 1, Pg 110, Volume 12 of Studies in Judaism in late antiquity, by Jacob Neusner ann Morton Smith, Brill 1975, ISBN 90-04-04215-6 ^ Jacob Neusner, Judaism as Philosophy ^ "Beginnings in Jewish Philosophy", By Meyer Levin, Pg 49, Behrman House 1971, ISBN 0-87441-063-0 ^ "Geonica", By Ginzberg Louis, Pg. 18, ISBN 1-110-35511-4 ^ "A literary History of Persia" Book IV, Chapter X. ON THE FIRST PERIOD OF THE DECLINE OF THE CALIPHATE, FROM THE ACCESSION OF AL-MUTA WAKKIL TO THE ACCES SION OF SULTAN MAHMUD OF GHAZNA, Page 339, by EDWARD G. BROWNE, M.A. ^ Fleischer, Ezra. "A Fragment from Hivi Al-Balkhi's Criticism of the Bible." Tarbiẕ 51, no. 1 (1981): 49-57. ^ "The Messiah in Isaiah 53: The Commentaries of Sa'adya Gaon, Salmon Ben Yeruham, and Yefet Ben Eli 52:13-53:12", Trade paperback (1998) by Sa'adia, Joseph Alobaidi ^ Rosenthal, J. "Hiwi Al-Balkhi: A Comparative Study." Jewish Quarterly Review 38; 39 (1947-48; 1948-49): 317-42, 419-30; 79-94. ^ Gil, Moshe. Hivi Ha-Balkhi Ha-Kofer Me-Horasan, Ketavim. Merhaviah: Sifriyyat Po'alim, 1965 ^ Davidson, Israel, ed. Sa'adya's Polemic against Hiwi Al-Balkhi: A Fragment Edited from a Genizah Ms, Texts and Studies of the Jewish Theological Seminary of America. New York: The Jewish Theological Seminary of America, 1915. ^ Marzena Zawanowska (2012). "" Ḥīwī al-Balkhī." Encyclopedia of Jews in the Islamic World. Executive Editor Norman A. Stillman". Brillonline.com. Retrieved 3 July 2012. ^ Malter, Henry. Sa'adya Gaon: His Life and Works, Morris Loeb Series. Philadelphia: Jewish Publication Society of America, 1921. ^ Camilla Adang. "" Abū 'l-Kathīr Yaḥyā ibn Zakariyyāʾ." Encyclopedia of Jews in the Islamic World. Executive Editor Norman A. Stillman". Brillonline.com. Retrieved 2012-10-22. ^ s.v. al-Djubba'i, The Encyclopaedia of Islam, Vol. 2: C–G. 2 (New ed.). Leiden: E. J. Brill. 1965. ISBN 90-04-07026-5. ^ W. Montgomery Watt, Free will and predestination in early Islam, London 1948, 83-7, 136-7. ^ A'asam, Abdul-Amîr al-Ibn al-Rawandi's Kitab Fahijat al-Mu'tazila: Analytical Study of Ibn al-Riwandi's Method in his Criticism of the Rational Foundation of Polemics in Islam. Beirut-Paris: Editions Oueidat, 1975–1977 ^ "" Saʿadyā Ben Yōsēf." Encyclopaedia of Islam, Second Edition". Brillonline.com. 2012. Retrieved 2012-10-22. ^ Daniel J. Lasker (2012). "" Muqammiṣ, David Ibn Marwān al-." Encyclopedia of Jews in the Islamic World. Executive Editor Norman A. Stillman". Brillonline.com. Retrieved 3 July 2012. ^ "Jews in Islamic countries in the Middle Ages Volume 28 of Études sur le judaïsme médiéval" by Moshe Gil and David Strassler, ISBN 90-04-13882-X, 9789004138827 ^ A history of Jewish philosophy in the Middle Ages By Colette Sirat ^ "Bahya Ben Joseph Ibn Paḳuda". JewishEncyclopedia.com. Retrieved 2012-10-22. ^ Or Adonai, ch. i. ^ Stroumsa, S. (1993) 'On the Maimonidean Controversy in the East: the Role of Abu 'l-Barakat al-Baghdadi', in H. Ben-Shammai (ed.) Hebrew and Arabic Studies in Honour of Joshua Blau, Tel Aviv and Jerusalem. (On the role of Abu 'l-Barakat's writings in the resurrection controversy of the twelfth century; in Hebrew.) ^ The encyclopædia britannica: a dictionary of arts, sciences ..., Volume 13 edited by Hugh Chisholm, Pg 174 ^ A short biographical article about Rabeinu Shem Tov Ben Yosef Falaquera, one of the great Rishonim who was a defender of the Rambam, and the author of the Moreh HaMoreh on the Rambam's Moreh Nevuchim. Published in the Jewish Quarterly Review journal (Vol .1 1910/1911). ^ Torah and Sophia: The Life and Thought of Shem Tov Ibn Falaquera (Monographs of the Hebrew Union College) by Raphael Jospe ^ Jacobs, Louis (1990). God, Torah, Israel: traditionalism without fundamentalism. Cincinnati: Hebrew Union College Press. ISBN 0-87820-052-5. OCLC 21039224. ^ Responsa No. 159 ^ D. Blumenthal, "An Illustration of the Concept 'Philosophic Mysticism' from Fifteenth Century Yemen," and "A Philosophical-Mystical Interpretation of a Shi'ur Qomah Text." ^ "Isaac Abarbanel's stance toward tradition: defense, dissent, and dialogue" By Eric Lawee ^ Steinschneider 1893, 1:296–311; Harvey 2001 ^ "Porto-Rafa (Rapaport), Moses ben Jehiel Ha-Kohen". Jewishvirtuallibrary.org. Retrieved 2012-10-22. ^ "Seder ha-Dorot", p. 252, 1878 ed. ^ Epstein, in "Monatsschrift", xlvii. 344; Jerusalem: Under the Arabs ^ "Blesséd Spinoza: a biography of the philosopher", by Lewis Browne, The Macmillan Company, 1932, University of Wisconsin - Madison ^ "Mendelssohn". JewishEncyclopedia.com. Retrieved 2012-10-22. ^ Wein (1997), p. 44. (Google books) ^ Shmuel Feiner, The Jewish Enlightenment 72-3 ^ Benjamin A. Wurgaft, Emmanuel Levinas, myjewishlearning.com. ^ "Jewish Rationalism Reemergent," Conservative Judaism, Volume 36, Issue 4, Page 81 ^ Steven Schwarzschild, "To Re-Cast Rationalism," Judaism 2 (1962). ^ "The Jewish Theological Seminary". Jtsa.edu. Archived from the original on 2013-03-13. Retrieved 2012-10-22. ^ "From Medievaland Modern Theories Of Revelation By Elliot N. Dorff". Adath-shalom.ca. Retrieved 2012-10-22. ^ Tradition in the public square: a David Novak reader, page xiv ^ "Halakhic Latitudinarianism: David Hartman on the commanded life" (PDF). Etd.lib.fsu.edu. Archived from the original (PDF) on 2012-06-24. Retrieved 2012-10-22. ^ Noam Zion, Elu v'Elu: Two Schools of Halakha Face Off On Issues of Human Autonomy, Majority Rule and Divine Voice of Authority, p. 8 ^ Moore, Donald J. (1989). The Human and the Holy: The Spirituality of Abraham Joshua Heschel. New York: Fordham University Press. pp. 82–83. ISBN 978-0823212361. ^ As early as 1934 Karl Popper wrote of the search for truth as "one of the strongest motives for scientific discovery." Still, he describes in Objective Knowledge (1972) early concerns about the much-criticized notion of truth as correspondence. Then came the semantic theory of truth formulated by the logician Alfred Tarski and published in 1933. Popper writes of learning in 1935 of the consequences of Tarski's theory, to his intense joy. The theory met critical objections to truth as correspondence and thereby rehabilitated it. The theory also seemed, in Popper's eyes, to support metaphysical realism and the regulative idea of a search for truth. Popper coined the term critical rationalism to describe his philosophy. Contemporary Jewish philosophers who follow Popper's philosophy include Joseph Agassi, Adi Ophir and Yehuda Elkana. Further reading[edit] Online (in Hebrew) Material by topic, daat.ac.il (in Hebrew and English) Primary Sources, Ben Gurion University (in English) Online materials, Halacha Brura Institute (in Hebrew) From the Israeli high-school syllabus, education.gov.il (in English) Articles on Jewish Philosophy-Haim Lifshitz and Isaac Lifshitz (in English) Free will in Jewish Philosophy (in English) Kriesel, Howard (2015). Judaism as Philosophy: Studies in Maimonides and the Medieval Jewish Philosophers of Provence. Boston: Academic Studies Press. doi:10.2307/j.ctt21h4xpc. JSTOR j.ctt21h4xpc. Print Sources Daniel H. Frank and Oliver Leaman (eds.), History of Jewish Philosophy. London: Routledge, 1997. ISBN 0-415-08064-9 Colette Sirat, A History of Jewish Philosophy in the Middle Ages. Cambridge University Press, 1990. ISBN 0-521-39727-8 External links[edit] Adventures in Philosophy - Jewish Philosophy Index (radicalacademy.com) Jewish Philosophy, The Dictionary of Philosophy (Dagobert D. Runes) Rabbi Haim Lifshitz-articles review Jewish Philosophy Rabbi Marc Angel's Project reflecting a fusion of Modern Orthodoxy and Sephardic Judaism Jewish thought and spirituality - articles and Shiurim in the Yeshiva site Joseph Isaac Lifshitz, "Towards a Modern Idea of Charity", Conversations On Philanthropy v t e Jews and Judaism Outline of Judaism Index of Jewish history-related articles History Timeline Israelites Origins of Judaism Ancient Israel and Judah Second Temple period Rabbinic Judaism Middle Ages Haskalah Zionism Population Assimilation Diaspora Ashkenazi Italkim Mizrahi Romaniote Sephardi Languages Hebrew Judaeo-Aramaic Judaeo-Greek Judaeo-Occitan Judaeo-Spanish Judeo-Arabic Judeo-Italian Judeo-Persian Yiddish Lists of Jews Persecution Antisemitism Philosophy Beliefs Mitzvah Chosen people Conversion Eschatology Messiah Ethics God Halakha Kabbalah Land of Israel Who is a Jew? Divisions Religious movements Orthodox Haredi Hasidic Modern Conservative Reform Reconstructionist Humanistic Karaite relations Samaritanism Secularism Literature Tanakh Torah Nevi'im Ketuvim Rabbinic Mishnah Talmud Tosefta Midrash Kabbalah texts Zohar Shulchan Aruch Siddur Hebrew literature Culture Calendar Holidays Cuisine Kashrut Education Leadership Rabbi Marriage Music Names Politics Prayer Synagogue Hazzan Symbolism Studies Center for Jewish History American Jewish Historical Society American Sephardi Federation Leo Baeck Institute New York Yeshiva University Museum YIVO Institute for Jewish Research Center of Contemporary Jewish Documentation Encyclopaedia Judaica Genetics Jew (word) Jewish Encyclopedia Jewish Virtual Library National Library of Israel YIVO Encyclopedia United States Holocaust Memorial Museum Encyclopedia of the Holocaust Holocaust Encyclopedia Relations with other Abrahamic religions Christianity Anabaptism Catholic Church Mormonism Islam  Category: Jews and Judaism  Judaism portal v t e Theology Conceptions of God Theism Forms Deism Dystheism Henotheism Hermeticism Kathenotheism Nontheism Monolatry Monotheism Mysticism Panentheism Pandeism Pantheism Polydeism Polytheism Spiritualism Theistic finitism Theopanism Concepts Deity Divinity Gender of God and gods Male deity Goddess Numen Singular god theologies By faith Abrahamic religions Baháʼí Faith Judaism Christianity Catholic Islam Buddhism Hinduism Jainism Sikhism Zoroastrianism Concepts Absolute Brahman Emanationism Logos Supreme Being God as the Devil Sustainer Time Trinitarianism Athanasian Creed Comma Johanneum Consubstantiality Homoousian Homoiousian Hypostasis Perichoresis Shield of the Trinity Trinitarian formula Trinity Trinity of the Church Fathers Trinitarian universalism Eschatology Afterlife Apocalypticism Buddhist Christian Heaven Hell Hindu Islamic Jewish Taoist Zoroastrian Feminist Buddhism Christianity Hinduism Islam Judaism Mormonism Goddesses Other concepts The All Aristotelian view Attributes of God in Christianity / in Islam Binitarianism Demiurge Divine simplicity Divine presence Egotheism Exotheology Holocaust Godhead in Christianity Latter Day Saints Great Architect of the Universe Great Spirit Apophatic theology Olelbis Open theism Personal god Phenomenological definition Philo's view Process Tian Unmoved mover Names of God in Christianity Hinduism Islam Jainism Judaism By faith Christian History Outline Biblical canon Glossary Paterology Christology Pneumatology Cosmology Ecclesiology Ethics Hamartiology Messianism Philosophy Practical Sophiology Soteriology Hindu Ayyavazhi theology Krishnology Islamic Oneness of God Prophets Holy Scriptures Angels Predestination Last Judgment Jewish Abrahamic prophecy Aggadah Denominations Kabbalah Philosophy Religion portal v t e Philosophy Branches Traditional Metaphysics Epistemology Logic Ethics Aesthetics Philosophy of... Action Color Culture Design Music Film Cosmology Education Environment Geography Happiness History Human nature Humor Feminism Language Law Life Literature Mathematics Medicine Healthcare Psychiatry Mind Pain Psychology Perception Philosophy Religion Science Physics Chemistry Biology Sexuality Social science Business Culture Economics Politics Society Space and time Sport Technology Artificial intelligence Computer science Engineering Information War Schools of thought By era Ancient Western Medieval Renaissance Early modern Modern Contemporary Ancient Chinese Agriculturalism Confucianism Legalism Logicians Mohism Chinese naturalism Neotaoism Taoism Yangism Chan Greco-Roman Aristotelianism Atomism Cynicism Cyrenaics Eleatics Eretrian school Epicureanism Hermeneutics Ionian Ephesian Milesian Megarian school Neoplatonism Peripatetic Platonism Pluralism Presocratic Pyrrhonism Pythagoreanism Neopythagoreanism Sophistic Stoicism Indian Hindu Samkhya Nyaya Vaisheshika Yoga Mīmāṃsā Ājīvika Ajñana Cārvāka Jain Anekantavada Syādvāda Buddhist Śūnyatā Madhyamaka Yogacara Sautrāntika Svatantrika Persian Mazdakism Mithraism Zoroastrianism Zurvanism Medieval European Christian Augustinianism Scholasticism Thomism Scotism Occamism Renaissance humanism East Asian Korean Confucianism Edo neo-Confucianism Neo-Confucianism Indian Vedanta Acintya bheda abheda Advaita Bhedabheda Dvaita Nimbarka Sampradaya Shuddhadvaita Vishishtadvaita Navya-Nyāya Islamic Averroism Avicennism Illuminationism ʿIlm al-Kalām Sufi Jewish Judeo-Islamic Modern People Cartesianism Kantianism Neo-Kantianism Hegelianism Marxism Spinozism 0 Anarchism Classical Realism Liberalism Collectivism Conservatism Determinism Dualism Empiricism Existentialism Foundationalism Historicism Holism Humanism Anti- Idealism Absolute British German Objective Subjective Transcendental Individualism Kokugaku Materialism Modernism Monism Naturalism Natural law Nihilism New Confucianism Neo-scholasticism Pragmatism Phenomenology Positivism Reductionism Rationalism Social contract Socialism Transcendentalism Utilitarianism Contemporary Analytic Applied ethics Analytic feminism Analytical Marxism Communitarianism Consequentialism Critical rationalism Experimental philosophy Falsificationism Foundationalism / Coherentism Internalism and externalism Logical positivism Legal positivism Normative ethics Meta-ethics Moral realism Quinean naturalism Ordinary language philosophy Postanalytic philosophy Quietism Rawlsian Reformed epistemology Systemics Scientism Scientific realism Scientific skepticism Transactionalism Contemporary utilitarianism Vienna Circle Wittgensteinian Continental Critical theory Deconstruction Existentialism Feminist Frankfurt School New Historicism Hermeneutics Neo-Marxism Phenomenology Posthumanism Postmodernism Post-structuralism Social constructionism Structuralism Western Marxism Other Kyoto School Objectivism Postcritique Russian cosmism more... Positions Aesthetics Formalism Institutionalism Aesthetic response Ethics Consequentialism Deontology Virtue Free will Compatibilism Determinism Hard Incompatibilism Hard Libertarianism Metaphysics Atomism Dualism Idealism Monism Naturalism Realism Epistemology Empiricism Fideism Naturalism Particularism Rationalism Skepticism Solipsism Mind Behaviorism Emergentism Eliminativism Epiphenomenalism Functionalism Objectivism Subjectivism Normativity Absolutism Particularism Relativism Nihilism Skepticism Universalism Ontology Action Event Process Reality Anti-realism Conceptualism Idealism Materialism Naturalism Nominalism Physicalism Realism By region Related lists Miscellaneous By region African Ethiopian Amerindian Aztec Eastern Chinese Egyptian Indian Indonesian Iranian Japanese Korean Taiwanese Pakistani Vietnamese Middle Eastern Western American Australian British Czech Danish French German Greek Italian Polish Romanian Russian Slovene Spanish Turkish Lists Outline Index Years Problems Schools Glossary Philosophers Movements Publications Miscellaneous Natural law Sage Theoretical philosophy / Practical philosophy Women in philosophy Portal Category Book Authority control BNE: XX527328 BNF: cb119578928 (data) GND: 4136677-3 LCCN: sh85100947 NDL: 00574412 SUDOC: 027565874 Retrieved from "https://en.wikipedia.org/w/index.php?title=Jewish_philosophy&oldid=998506635" Categories: Jewish philosophy Jewish culture Judaic studies Philosophy by culture Philosophy by ethnicity Hidden categories: Articles with short description Short description matches Wikidata Articles containing Hebrew-language text All articles with unsourced statements Articles with unsourced statements from December 2020 Wikipedia articles needing clarification from April 2020 Articles with unsourced statements from July 2012 All articles with specifically marked weasel-worded phrases Articles with specifically marked weasel-worded phrases from March 2014 Articles with unsourced statements from May 2020 Articles with unsourced statements from December 2010 Articles with Hebrew-language sources (he) Wikipedia articles with BNE identifiers Wikipedia articles with BNF identifiers Wikipedia articles with GND identifiers Wikipedia articles with LCCN identifiers Wikipedia articles with NDL identifiers Wikipedia articles with SUDOC identifiers Pages using the Graph extension Navigation menu Personal tools Not logged in Talk Contributions Create account Log in Namespaces Article Talk Variants Views Read Edit View history More Search Navigation Main page Contents Current events Random article About Wikipedia Contact us Donate Contribute Help Learn to edit Community portal Recent changes Upload file Tools What links here Related changes Upload file Special pages Permanent link Page information Cite this page Wikidata item Print/export Download as PDF Printable version In other projects Wikimedia Commons Languages العربية Català Deutsch Español Esperanto فارسی Français Ido Italiano עברית Қазақша Magyar Nederlands 日本語 Norsk nynorsk پښتو Português Русский Slovenčina Српски / srpski Srpskohrvatski / српскохрватски Suomi Svenska தமிழ் Українська اردو 中文 Edit links This page was last edited on 5 January 2021, at 18:02 (UTC). Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization. Privacy policy About Wikipedia Disclaimers Contact Wikipedia Mobile view Developers Statistics Cookie statement