By Isaac Husik
Topics: Philosophy, Jewish Notes: this is often an OCR reprint. there's a number of typos or lacking textual content. There are not any illustrations or indexes. in the event you purchase the overall Books variation of this ebook you get loose trial entry to Million-Books.com the place you could choose from greater than one million books at no cost. it's also possible to preview the booklet there.
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The order of the categories as Aristotle gives them in his treatise of the same name is, substance, quantity, quality, relation, place, time, position, possession, action, passion. If these categories include all existing things and we can prove that God is not any of them, our object is acconplished. The one general argument is one with which we are already familiar. I t is that God is the cause of all substance and accident, hence he is himself neither the one nor the other. Scripture supports our view, as in Deuteronony 4, 15: "Take ye therefore good heed of yourselves; for ye saw no manner of form on 34 36 M E D I E Y A L J E W I S H PHILOSOPHY S A R D I A BEN JOSEPH AL-FAYYUMl the day that the Lord spake unto you in Horeb out of the midst of the fire: lest ye corrupt yourselves, and make you a graven image in the form of any figure, the likeness of male or female, the likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the heaven; the likeness of anything that creepeth on the ground, the likeness of any fish that is in the water under the earth: and lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away," etc.
He defines reward as the soul's tranquillity and infinite joy in the world to come in compensation for the sojourn in this world which she endured and the self-control she practiced in abstaining from the pleasures of the world. Punishment, on the other hand, is the soul's disquietude and sorrow to the end of days as retribution for indulging in the world's evil pleasures. Both are imposed by God with justice and fairness. I t is fitting that the promises of reward and threats of punishment consequent upon obedience and disobedience should be specified in connection with the commandments and prohibitions in the Scriptures, because this is the only way to train the soul to practice self-control.
Promiscuous association of the sexes is prohibited in order that man may be different from the lower animals, and shall know his father and other relatives that he may show them honor and kindness. Universal stealing would lead to indolence, and in the end would destroy itself when there is nothing more to steal. I n a similar way we can explain all laws relating to social dealings among mankind. The second group of laws has reference to acts which are inherently neither right nor wrong, but are made so by the act of God's commandment or prohibition.
A History of Mediaeval Jewish Philosophy by Isaac Husik