Moses Maimonides on Job's Happiness and the Riddle of the Divine Transcendence
The paper explores the nature and role of divine transcendence in Maimonides by focusing on the figure of Job as he is understood by him. In the first part, I discuss Maimonides diagnosis of Jobs suffering. In the second, I focus on Maimonides analysis of the nature of its defeat, and the manners...
| 1. VerfasserIn: | |
|---|---|
| Medienart: | Elektronisch Aufsatz |
| Sprache: | Englisch |
| Verfügbarkeit prüfen: | HBZ Gateway |
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Veröffentlicht: |
University of Innsbruck in cooperation with the John Hick Centre for Philosophy of Religion at the University of Birmingham
[2016]
|
| In: |
European journal for philosophy of religion
Jahr: 2016, Band: 8, Heft: 4, Seiten: 125-141 |
| normierte Schlagwort(-folgen): | B
Maimonides, Moses 1135-1204
/ Bibel. Ijob
/ Gott
/ Transzendenz
|
| RelBib Classification: | BH Judentum HB Altes Testament NBC Gotteslehre |
| Online Zugang: |
Volltext (doi) Volltext (teilw. kostenfrei) |
| Zusammenfassung: | The paper explores the nature and role of divine transcendence in Maimonides by focusing on the figure of Job as he is understood by him. In the first part, I discuss Maimonides diagnosis of Jobs suffering. In the second, I focus on Maimonides analysis of the nature of its defeat, and the manners in which that defeat involves the mediation of divine transcendence and hiddenness. In the third, I discuss some of the difficulties involved within the picture presented in the second part, namely, Maimonides seeming commitment to two incompatible conceptions of divine transcendence. I argue that the incompatible accounts need not be harmonized since the Guide of the Perplexed is not a textbook that attempts to provide a doctrine concerning the nature of divine transcendence and its relation to the world. Rather, its purpose is to present a riddle, the great riddle of divine transcendence, around which Jewish life, as he understands it, is built. This riddle, for Maimonides, cannot be solved or dissolved; rather, it has to be recognized and embraced. |
|---|---|
| Enthält: | Enthalten in: European journal for philosophy of religion
|
| Persistent identifiers: | DOI: 10.24204/ejpr.v8i4.1759 |