The Problem of Space in Jewish Mediaeval PhilosophyColumbia University Press, 1917 - 125 pagina's |
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Abraham Ibn Daud absurd altogether Arabian argument Aristotelian Aristotelian notion Aristotle Aristotle's atom Comp conceive conception of space corporeality creation Crescas definition dimensions discussion doctrine empirical empty space Emunot endless essence eternal existence extensity finite finitude Gabirol Gersonides greater Hasdai Crescas Hence human mind Ibid Ibn Daud idea implies impossible indivisible infinite divisibility infinite number infinitum infinity Isaac Abrabanel Isaac Israeli Jewish philosophy Jewish thinkers Joseph Albo Joseph ibn Zaddik Judah Halevi Kalam Karaitic limit magnitude Maimonides maintains material mathematical matter means medium moving body Mutakallimun nature notion of space object occupy particles Plato problem of space pure space quantity reader receptacle Saadya sense soul spaceless spatial speak sphere spiritual standpoint term theory things tridimensionality universe vacuum void whole אור אלא בו בלתי גוף גשם דבר הגוף הגשם הוא המקום המקיף חלק לגוף לו מהם מן מקום מתחלק עצם שאין שהוא שיש שלא תכלית
Populaire passages
Pagina 9 - First then in my judgment, we must make a distinction and ask, What is that which always is and has no becoming; and what is that which is always becoming and never is? That which is apprehended by intelligence and reason is always in the same state; but that which is conceived by opinion with the help of sensation and without reason, is always in a process of becoming and perishing and never really is.
Pagina 101 - Existence of this kind is conceived as an eternal truth, like the essence of a thing, and, therefore, cannot be explained by means of continuance or time, though continuance may be conceived without a beginning or end.
Pagina 6 - ... contact. Wherefore also the various elements had different places before they were arranged so as to form the universe. At first, they were all without reason and measure. But when the world began to get into order, fire and water and earth and air had only certain faint traces of themselves, and were altogether such as everything might be expected to be in the absence of God; this, I say, was their nature at that time, and God fashioned them by form and number. Let it be consistently maintained...
Pagina 5 - ... an invisible and formless being which receives all things and in some mysterious way partakes of the intelligible, and is most incomprehensible. In saying this we shall not be far wrong; as far, however, as we can attain to a knowledge of her from the previous considerations, we may truly say that fire is that part of her nature which from time to time is inflamed, and water that which is moistened, and that the mother substance becomes earth and air, in so far as she receives the impressions...
Pagina 36 - Saadya illustrates how one can rise from reflection on the empirical data of consciousness to the highest limit of human understanding, by first abstracting from any perceived body all the transient qualities like colour, heat, etc., then also abstracting the notions of extensity, and proceeding with this method of abstraction until the mind steps on the threshold of pure substantiality — Kant would have said the noumenon — which is beyond all human cognition. It is evident then that Saadya considers...
Pagina 27 - Les autres chapitres offrent égalemerit çà et là des passages qui rappellent le célèbre traité d'Avicebron. Nous nous contentons de citer le passage suivant du chapitre XI : « Simplex autem non potest conjungi spisso sine medio quod habet similitudinem cum extremis. Item, anima non apprehendit sensibilia per se nisi mediante spiritu, qui est substantia sentiens eonsimilis utrisque extremis et est média inter corporeitatem sensibilium et spiritualitatem animae rationalis (f).
Pagina 10 - ... like to it, perceived by sense, generated, always in motion, becoming in place and again vanishing out of place, which is apprehended by opinion and sense. And there is a third nature, which is space, and is eternal, and admits not of destruction, and provides a home for all created things, and is perceived without the help of sense, by a kind of spurious reason, and is hardly matter of belief, which we behold as in a dream, and say, that all existence must of necessity be in some place and occupy...
Pagina 55 - Substantia nempe simplex, etsi non habeat in se extensionem, habet tamen positionem, quae est fundamentum extensionis, cum extensio sit simultanea et continua positionis repetitio.
Pagina 63 - ... reader's mind this Aristotelian notion which we have already discussed in the introduction at length. We all speak of things being in space ; the desk, the house, the aeroplane, the world — all things are in space. Space then carries the notion of an encompassing body, and Aristotle defined it as the first limit of the containing body. Now the farreaching consequences of this definition lie in the fact that it does away with the mysterious independent existence of space. It is simply the relation...