A History of Mediaeval Jewish Philosophy Part 31

From Aristotle's proof of the necessity of an immovable mover as based upon the eternity of motion (p. 256 f.), we gather only that G.o.d's power is infinite in duration; whereas our doctrine of creation _ex nihilo_ shows that there is no relation at all between G.o.d's power and the work he does; hence his power is infinite. This is shown also in the miracles, some of which took place instantaneously, as the destruction of the first born in Egypt at midnight precisely. Crescas insists that the a.s.s of Balaam did speak, and refers with disapproval to those who doubt it and say it was in a vision (Gersonides).[395]

In his discussion of Prophecy the interest lies once more in his anti-intellectualistic att.i.tude. Maimonides agrees with the philosophers that the prophetic power is a psychological process attainable by the man who in addition to moral perfection possesses a highly developed intellect and power of imagination. To antic.i.p.ate the objection that if this be so, why are there no prophets among the philosophers, Maimonides adds that divine grace is necessary besides, and that if this is lacking, one may have all the qualifications and yet not be a prophet.

Crescas sees the forced nature of this explanation, and once more frankly returns to the plain intent of Scripture and Jewish tradition that the prophet is the man chosen by G.o.d because he is a student of the Torah and follows its commandments, and because he cleaves to G.o.d and loves him. The prophet receives his inspiration from G.o.d directly or through an intermediate agent, and the information received may concern any topic whatsoever. It is not to be limited to certain topics to the exclusion of others, as Gersonides tries to make out; and its purpose is to give guidance to the prophet himself or to others through him.[396]

The most original contribution of Crescas to philosophical theory is his treatment of the ever living problem of freedom. So fundamental has it seemed for Judaism to maintain the freedom of the will that no one hitherto had ventured to doubt it. Maimonides no less than Judah Halevi, and with equal emphasis Gersonides, insist that the individual is not determined in his conduct. This seemed to be the only way to vindicate G.o.d's justice in reward and punishment. But the idea of man's freedom clashed with the doctrine of G.o.d's omniscience. If nothing in the past determines a man's will in a given case, then up to the moment of the act it is undetermined, and no one can know whether a given act will take place or its opposite. On the other hand, if G.o.d does know everything in the future as well as in the past, man is no longer free to act in a manner contrary to G.o.d's foreknowledge. This difficulty was recognized by Maimonides as well as by Gersonides, and they solved it in different ways. Maimonides gives up neither G.o.d's omniscience nor man's absolute freedom, and escapes the dilemma by taking refuge in his idea of G.o.d's transcendence. Human knowledge is incompatible with human freedom; G.o.d's knowledge is not like human knowledge, and we have no conception what it is. But it is consistent with human freedom.

Gersonides, who objects to Maimonides's treatment of the divine attributes, and insists that they must resemble in kind though not in degree the corresponding human attributes, can avoid the difficulty only by a partial blunting of the sharp points of either horn of the dilemma.

Accordingly he maintains freedom in all its rigor, and mitigates the conception of omniscience. G.o.d's omniscience extends only to the universal and its consequences; the contingent particular is by definition not subject to foreknowledge, and hence it argues no defect in G.o.d's knowledge if it does not extend to the undetermined decisions of the will.

Crescas embraces the other horn of the dilemma. G.o.d's omniscience must be maintained in all its rigor. It is absurd to suppose that the first universal and absolute cause should be ignorant of anything pertaining to its effects. Is man then not free? Has he no choice at all, no freedom in the determination of his conduct? If so how justify G.o.d's reward and punishment, if reward and punishment are relative to conduct and imply responsibility? Crescas's answer is a compromise. Determinism is not fatalism. It does not mean that a given person is preordained from eternity to act in a given way, no matter what the circ.u.mstances are. It does not mean that command and advice and warning and education and effort and endeavor are useless and without effect. This is contradicted by experience as well as by the testimony of Scripture. But neither is it true on the other hand that a person's will and its conduct are causeless and undetermined until the moment of action. This idea is equally untrue to reason and experience. We know that every effect has a cause and the cause has a cause, and this second cause has again a cause, until we reach the first necessary cause. Two individuals similar in every respect would have the same will unless there is a cause which makes them different. We have already intimated that G.o.d's foreknowledge, which we cannot deny, is incompatible with absolute freedom, and in the Bible we have instances of G.o.d's knowing future events which are the results of individual choice, as in the case of Pharaoh. The only solution then is that the act of will is in a sense contingent, in a sense determined. It is contingent in respect to itself, it is determined by its cause, _i. e._, the act is not fated to take place, cause or no cause. If it were possible to remove the cause, the act would not be; but given the cause, the effect is necessary.

Effort is not in vain, for effort is itself a cause and determines an effect. Commandments and prohibitions are not useless, for the same reason. Reward and punishment are not unjust, even though antecedent causes over which man has no control determine his acts, any more than it is unjust that fire burns the one who comes near it, though he did so without intention. Reward and punishment are a necessary consequence of obedience and disobedience.

This is a bold statement on the part of Crescas, and the a.n.a.logy between a man's voluntary act in ethical and religious conduct and the tendency of fire to burn irrespective of the person's responsibility in the matter can be valid only if we reduce the ethical and religious world to an impersonal force on a plane with the mechanism of the physical world order. This seems a risky thing to do for a religionist. And Crescas feels it, saying that to make this view public would be dangerous, as the people would find in it an apology for evil doers, not understanding that punishment is a natural consequence of evil. This latter statement Crescas does not wish to be taken in its literal strictness, nor should the a.n.a.logy with the burning fire be pressed too far. For it would then follow even if a person is physically compelled to do evil that he would be punished, just as the fire would not refrain from burning a person who was thrown into it by force. The determination of the will, he says, must not be felt by the agent as a constraint and compulsion, else the act is not free and no punishment should follow; for command and prohibition can have no effect on a will constrained. Reward and punishment have a pedagogical value generally, even if in a given case they are not deserved. Even though in reality every act is determined, still where there is no external compulsion the person is so identified with the deed that it is in a real sense the product of his own soul, bringing about a union with, or separation from G.o.d; and hence reward and punishment are necessarily connected with it. Where there is external compulsion, on the other hand, the act is not in reality his own and hence no reward or punishment.

The question arises, however, why should there be punishment for erroneous belief and opinion? These have nothing to do with the will, and are determined if anything is, _i. e._, the person having them is constrained to believe as he does by the arguments, over which he has no control. This matter offers no difficulty to those who, like Maimonides and Gersonides, regard intelligence as the essence of the soul, and make immortality dependent upon intellectual ideas. A soul acquiring true ideas, they say, becomes _ipso facto_ immortal. It is not a question of right and wrong or of reward and punishment. But this is not the Biblical view, and if it were true, there would be no need of the many ceremonial regulations. Geometry would play a greater role in immortality than the Torah. Crescas's answer is that reward and punishment in this case are not for the belief itself, but rather for the pleasure one finds in it and the pains one takes to examine it carefully. Even in conduct one is not rewarded or punished for deeds directly, but for the intention and desire. Deed without intention is not punished. Intention without deed is; though the two together call for the greatest punishment or reward. "A burnt offering," say the Rabbis, "atones for sinful thoughts; sin committed through compulsion is not punished."[397]

It is of interest here to know that Spinoza, as has been shown by Joel,[398] owed his idea of man's freedom to Crescas. He also like Crescas denies the absolute indeterminism of a person's conduct that is insisted upon by the majority of the mediaeval Jewish philosophers. And Joel shows moreover that Spinoza's final att.i.tude to this question as found in his Ethics was the outcome of a gradual development, and the result of reading Crescas. In some of his earlier writings he insists that anything short of absolute omniscience in G.o.d is unthinkable. He sees the difficulty of reconciling this with man's freedom, but is not ready to sacrifice either, and like Maimonides decides that we must not deny it simply because we cannot understand it. Later, however, he maintains that G.o.d's omniscience and man's freedom are absolutely incompatible, and solves the difficulty in a manner similar to that of Crescas by curtailing freedom as formerly understood.

The next topic of which it is necessary to have a clear idea for a complete understanding of Judaism, is the purpose of the Law, and in general the purpose of man. Here also appears clearly the anti-intellectualism of Crescas and his disagreement with Maimonides and Gersonides. The final purpose of the Law is of course, he says, a good.

The Bible teaches us to perfect our morals; it inculcates true beliefs and opinions; and it promises by means of these happiness of body and happiness of soul. Which of these four is the ultimate end? Clearly it must be the best and most worthy. And it seems as if this quality pertains to the eternal happiness of the soul, to which as an end the other three tend. Corporeal happiness is a means to the perfection of the soul since the latter acts through the means of bodily organs.

Similarly moral perfection a.s.sists in purifying the soul. As for perfection in ideas, some think that it alone makes the soul immortal by creating the acquired intellect, which is immaterial and separate, and enjoys happiness in the next world incomparably greater than the joy we feel here below in the acquisition of knowledge. There is a difference of opinion as to the subject-matter which bestows immortality. According to some it is all knowledge, whether of sublunar things or of the separate substances. According to others it is only the knowledge of G.o.d and the angels that confers immortality. All these views are wrong from the Scriptural as well as the philosophical point of view.

The Bible makes it clear repeatedly that eternal life is obtained by performance of the commandments; whereas according to the others practical observance is only a means and a preparation to theory, without which practice alone is inadequate. According to Scripture and tradition certain offences are punished with exclusion from eternal life, and certain observances confer immortality, which have nothing to do with theoretical truths.

But philosophically too their views are untenable. For it would follow from their opinions that the purpose of the Law is for something other than man, for the acquired intellect is "separate," and hence cannot be the form of man. It is different in kind from man, for unlike him it is eternal as an individual. Besides it is not true that the acquired intellect is made as a substance by its ideas, while being separate from the material intellect; for as immaterial it has no matter as its subject from which it could come into being. It must therefore come into being _ex nihilo_, which is absurd.

And there are other reasons against their view. For if all knowledge confers immortality, one may acquire it by studying geometry, which is absurd. And if this privilege can be gained only by a knowledge of G.o.d and the separate substances, the objection is still greater; for, as Maimonides has shown, the only knowledge that may be had of these is negative; and it is not likely that such imperfect knowledge should make an eternal intellect.

If then theoretical knowledge does not lead to immortality as they thought, and the other perfections are preparatory to theoretical, it follows that the ultimate purpose of the Law and of man is attained primarily neither by theory alone nor by practice alone, but by something else, which is neither quite the one nor the other. It is the love and fear of G.o.d. This is demanded alike by Scripture, tradition and philosophy. That it is the view of religion is clear enough from the many pa.s.sages in the Bible urging love of G.o.d. But it is also demanded by philosophy. For the soul is a spiritual substance, hence it is capable of separation from the body and of existing by itself forever, whether it has theoretical knowledge or not; since it is not subject to decay, not being material. Further, the perfect loves the good and the perfect; and the greater the good and the perfection the greater the love and the desire in the perfect being. Hence the perfect soul loves G.o.d with the greatest love of which it is capable. Similarly G.o.d's love for the perfect soul, though the object as compared with him is low indeed, is great, because his essence and perfection are great. Now as love is the cause of unity even in natural things, the love of G.o.d in the soul brings about a unity between them; and unity with G.o.d surely leads to happiness and immortality. As love is different from intellectual apprehension, the essence of the soul is love rather than intelligence.

There are many Talmudical pa.s.sages confirming this view logically derived. We are told that the souls of the righteous enjoy the splendor of the Shekinah, and the wicked suffer correspondingly. This agrees with our conception of immortality and not with theirs. For enjoyment is impossible on their showing, though they try to make it plausible.

Pleasure is different from apprehension; and as the essence of the acquired intellect is apprehension, there is no room for the pleasure, the intellect being simple. According to our view love is rewarded with pleasure. The pleasure we feel here below in intellectual work (Gersonides, p. 339) proves nothing, for it is due to the effort and the pa.s.sing from potential knowledge to actual knowledge, _i. e._, to the process of learning. Proof of this is that we find no pleasure in axioms and first principles, which we know without effort. But the acquired intellect after the death of the body does not learn any new truths, hence can have no pleasure.

The Rabbis also speak of definite places of reward and punishment, which cannot apply to the acquired intellect, since it is a "separate"

substance and can have no place. The soul as we understand it can have a place, just as it is connected with the body during life.

The Rabbis often speak of the great reward destined for school children.

But surely the acquired intellect cannot amount to much in children. The truth is that the soul becomes mature and complete as soon as it acquires the rational faculty in the shape of the first principles or axioms. Then it is prepared for immortality as a natural thing without regard to reward.

The purpose of the soul as we showed is to love G.o.d. This object the Bible attains by the commandments, which may be cla.s.sified with reference to their significance in seven groups. They exalt G.o.d; they show his great kindness to us; they give us true ideas concerning the nature of G.o.d; they call our attention to his providence; they give us promises of corporeal and spiritual reward; they call our attention to G.o.d's miracles in order to keep our attention from flagging; and finally they command love of G.o.d and union with him as the final aim of man.[399]

In addition to the six fundamental doctrines of Judaism mentioned above (p. 392), there are true beliefs which are essential to Judaism, and the denial of which const.i.tutes heresy; though they are not as fundamental as the other six, in the sense that the Law would continue to exist without them. They are (1) Creation, (2) Immortality, (3) Reward and Punishment, (4) Resurrection, (5) Eternity of the Law, (6) The superiority of Moses to the other prophets, (7) The priest's learning the future through the Urim and Tumim, (8) Belief in the Messiah. The list of thirteen articles of the creed given by Maimonides (_cf._ below, p. 409) is open to criticism. If he meant fundamental dogmas, there are not as many as thirteen; there are no more than seven or eight--the six mentioned before (p. 392), and, if one chooses, the existence of G.o.d, making seven, and revelation as the eighth. On the other hand, if Maimonides meant to include "true beliefs," there are more than fifteen, the six enumerated above (p. 392), existence of G.o.d and revelation, and the eight "true beliefs" named at the head of this section, not counting a great many specific commandments.[400]

Having made this criticism of Maimonides's thirteen articles, Crescas proceeds to discuss every one of the eight true beliefs named at the beginning of the last paragraph. For our purpose it will not be necessary to reproduce the minute arguments here. We will select a few of the more important topics and state briefly Crescas's att.i.tude.

The doctrine of creation formed the central theme in Maimonides and Gersonides. It was here, as we have seen, that Maimonides stopped short in his devotion to Aristotle and took pains to show that the arguments of the latter in favor of eternity are not valid, and that Aristotle knew it. He endeavored to show, moreover, that the doctrine of creation can be made more plausible than its opposite, and hence since creation is essential to Judaism, it must be regarded as a fundamental dogma.

Gersonides could not see his way clear to accepting creation _ex nihilo_, among other things because as matter cannot come from form, the material world cannot come from G.o.d. Accordingly he compromised by saying that while the present world as it is is not eternal, it came from a primitive "hyle" or matter, which was eternal. Thus our world is dependent for its forms upon G.o.d, for its matter upon the prime and eternal "hyle."

Here Crescas takes up the problem and points out that whether we accept or not an eternal "hyle," everything that exists must be dependent upon G.o.d as the only necessary existent. Everything outside of him, be it eternal matter or not, is only a possible existent and owes its existence to G.o.d. Creation _ex nihilo_ means no more. To be sure, if we a.s.sume that the existence of the world and its emanation from G.o.d is eternal, because his relation to his product is the same at all times, it will follow that the emanation of the world from G.o.d is a necessary process. But necessity in this case does not exclude will, nay it implies it. For the only way in which anything can come from a rational cause is by way of conception. The rational cause forms a conception of the world order and of himself as giving existence to this world order as a whole and in its parts. Will means no more than this. This will also solve the old philosophic difficulty, how can the many come from the One. Our answer is that the good G.o.d created a good world. The goodness of the world is its unity, _i. e._, the parts contribute to making a whole which is good. On the other hand, an agent is perfectly good when he acts with will. G.o.d's will also makes miracles possible.

Moreover, eternal creation is not inconsistent with continued creation, and we have creation _ex nihilo_ every moment. Maimonides is wrong therefore when he thinks that eternity would upset Judaism and make miracles impossible. Creation in time is therefore not a fundamental dogma with which Judaism stands and falls. At the same time it is a true belief as taught in the first verse of Genesis.[401]

Another of the true beliefs is reward and punishment. This consists of two kinds, corporeal and spiritual. Corporeal is spoken of in the Bible and is not opposed to reason. For as the purpose of creation is to do man good and enable him to achieve perfection, it stands to reason that G.o.d would remove any obstacles in the way of man's perfecting himself, and this is the kind of reward mentioned first, "All the diseases which I put upon the Egyptians I shall not put upon thee, for I the Lord am thy healer" (Exod. 15, 26). Punishment is primarily for the same purpose.

As for spiritual reward and punishment, they are not mentioned specifically in the Bible, but the Talmud is full of it. Rationally they can be explained as follows. As the soul is spiritual and intellectual, it enjoys great pleasure from being in contact with the world of spirit and apprehending of the nature of G.o.d what it could not apprehend while in the body. On the other hand, being restrained from the world of spirit and kept in darkness gives it pain; and this may lead to its ultimate destruction. The essence of the soul, as was said above, is not intellectuality, but love and desire; hence pain may destroy it.

The reason spiritual reward and punishment, which is the more important of the two, is not mentioned in the Bible, is because it was taken as a matter of fact. Corporeal reward and punishment was not so regarded, hence the need of specifying it.

A difficulty that presents itself is, How is it consistent with justice to punish the soul by itself, when it was the composite of body and soul that sinned? This may be answered by saying that the soul is the form of the body and does not change when separated. Hence, being the more important of the two elements composing man, it receives the more important punishment, namely, spiritual.

Besides, it is true that the composite also receives compensation. And this is the purpose of resurrection.[402]

Resurrection of the body is not universal, but is reserved only for some, as is clear from the pa.s.sage in Daniel (12, 2), "And many of those that sleep in the dust of the earth shall awake, some to everlasting life, and some to disgrace and everlasting abhorrence." At the same time it is difficult to know who these some are. It cannot be the perfect and the good only, since some of those rising will go "to disgrace and everlasting abhorrence." We can decide this better later, when we have learned more of resurrection.

The variety of opinions concerning the time of the resurrection Crescas endeavors to reconcile by supposing that all agreed it would take place as soon as the Temple was built, but that the Messiah would precede the building of the Temple by some length of time.

The purpose of the resurrection is to strengthen belief in those who have it and to impress it upon those who have it not. At the time of the resurrection those who come back to life will tell the living how they fared when their souls left their bodies. Another purpose of resurrection is, as mentioned above, in order to reward and punish the composite of body and soul which acted during life.

The dogma of resurrection is regarded so seriously by the Rabbis, who exclude the unbeliever in it from a portion in the world to come, because in this act is completed the form of man; and because thereby is realized the justice of G.o.d, and the faith is strengthened in the minds of the believers.

It seems at first sight impossible that the elements of the body, which were dispersed at the time of the body's death and formed part of other substances, can be gathered together again. But it is not really so strange, for in the first place G.o.d may so arrange matters that these elements may be in a position to return. Besides, this is not really necessary. It is quite sufficient that G.o.d create a body exactly like the first in temperament and form, and endow it with the old soul, which will then behave like the old person; and being endowed with memory besides, the ident.i.ty of personality will be complete.

For the purpose of showing G.o.d's justice and strengthening man's faith it is sufficient to resurrect the perfectly good and the completely bad.

The intermediate cla.s.ses do not deserve this extraordinary miracle, and their spiritual reward will be sufficient.[403]

CHAPTER XVIII

JOSEPH ALBO (1380-1444)

Of the post-Maimonidean philosophers Crescas is the last who contributes original views of philosophical value. Joseph Albo, of Monreal in Aragon, is of little importance as a philosopher. He rehashes the problems which occupied a Maimonides, a Gersonides and a Crescas, and sides now with one, now with the other. He benefited by the writings of his predecessors, particularly Maimonides, Crescas, and Simon Duran;[403a] and the philosophical discussions in the last three sections of his "Book of Roots" ("Sefer Ikkarim") give the impression of an eclectic compilation in the interest of a moderate conservatism. The style is that of the popularizer and the homilist; and to this he owes his popularity, which was denied his more original teacher, Crescas.

But philosophy as such was not Albo's forte, nor was it his chief interest. While it is true that all the Jewish thinkers of the middle ages were for a great part apologetes, this did not prevent a Maimonides or a Gersonides from making a really thorough and disinterested study of science and philosophy; and often their scientific and philosophic conviction was so strong that the _apologia_ was _pro philosophia sua_ rather than _pro Judaismo_. The central theme therefore in the majority of Albo's philosophical predecessors was the equally metaphysical and theological, of G.o.d and his attributes. These were proved by reason and confirmed by Scripture and tradition. Judaism had to be formulated and defended with a view not so much to the dangers threatening from Christianity and Mohammedanism as to those endangering all religions alike, namely, the opinions of science and philosophy as taught especially by the Aristotelians. Hence Maimonides treated for the most part of the same problems as the Mohammedan Mutakallimun before him, and Thomas Aquinas the Christian had no scruple in making the Jewish philosopher's method his own when he undertook to defend the Catholic faith "contra Gentiles."

Different were the circ.u.mstances as well as the att.i.tude of Joseph Albo.

The purely philosophic interest was not strong in his day. He was not confronted by the necessity of proving the existence and incorporeality of G.o.d by reason. No one doubted these things and they had been abundantly written about in times gone by. In the interest of completeness and for the benefit of those who were not trained in technical philosophy, Albo found it desirable to restate the results of previous discussions of these topics in a style more accessible to the readers of his day. But the central interest in his age was s.h.i.+fted. It was a time of religious disputations and forced conversions. Albo himself had taken part in such a disputation held at Tortosa in 1413-14, and he had to defend Judaism against Christianity. He had to show his own people that Judaism was the true religion and Christianity spurious.

Hence it was religion as such he had to investigate, in order to find what marks distinguished a divine law from a human, and a genuine divine law from one that pretended to be such. To make this investigation logically complete he had to show that there must be such a thing as a divine law, and that no such law can be conceived without a.s.suming certain basal beliefs or dogmas. A discussion of religious dogma was essential, for upon the nature of these fundamental beliefs depended one's judgment of a given law and its character as divine or human, genuine or spurious. Hence the t.i.tle of Albo's treatise, "Book of [religious] Roots [dogmas]." And while it is true that Maimonides, the systematizer and codifier, could not fail to put down in his commentary on the Mishna a list of articles of the Jewish creed, nothing is said of this in his philosophical work, the "Guide of the Perplexed." With Albo the establishment of the fundamental dogmas is the central theme.

At the same time Albo was antic.i.p.ated even in this, his more original contribution. Crescas, his teacher, had written, beside the "Or Adonai,"

a work against Christianity.[404] And in the "Or Adonai" itself he devotes considerable s.p.a.ce to the question of the fundamental dogmas of Judaism, and takes occasion to criticize Maimonides for his faulty method in the selection of the thirteen articles, on the ground that he did not distinguish between what was fundamental and what was derivative. This suggestion gave Albo his cue, which he developed in his own way.[404a]

Human happiness, Albo tells us, depends upon theory and practice, as Aristotle says. But the human mind is inadequate to know by itself the truth touching these two. Hence there is need of something superior to the human mind which will define right practice and the true ideas. This can be only by divine guidance. Hence everyone must be able to tell the divine legislation from those which are not divine. For this it is necessary to know what are the principles without which a divine law cannot exist. This is the purpose of the book, to explain the essential principles of a divine law.[405]

A knowledge of the principles of religion would seem easy, for all people profess some religion or other, and hence are presumed to know upon what their religions are based. But this question has not been treated adequately before, and there is no agreement among previous writers about the number of the principles or their ident.i.ty. Some say there are thirteen (Maimonides), some say twenty-six, some six (Crescas), without investigating what are the principles of divine religion generally. For we must distinguish between the general principles which pertain to divine legislation as such and hence are common to all religions, and special principles which are peculiar to a particular religion.

Seeing the importance of this subject, Albo continues, I undertook this investigation. I came to the conclusion that there are three general principles of divine religion, existence of G.o.d, Revelation, and Reward and Punishment after death. Then there are special principles peculiar to a particular religion. From the general principles ("Ikkarim") follow particular or derivative principles ("Shoras.h.i.+m.")[406]

The investigation of the principles of religion is a delicate matter because one is in danger of being reckoned an infidel if he denies what is considered by others a fundamental dogma. Thus according to Maimonides the belief in the Messiah is fundamental, and he who denies it is a heretic and has no share in the world to come. And yet Rabbi Hillel in the Talmud (Sanhedrin, 99a) said, "Israel need expect no Messiah, for they had the benefit of one in the days of Hezekiah, King of Judah." On the other hand, Maimonides does not regard creation _ex nihilo_ as fundamental, whereas others do; and to their mind Maimonides is open to the charge of unbelief.