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Jewish Cosmology: The World Eternal or Created
Jüdische Kosmologie: Ewigkeit oder Erschaffenheit der Welt
Last Updated: 2026-02-05 15:24:19
Abstract
The classical cosmology of Aristotle led to significant controversies in medieval philosophy. The Jewish philosophers largely accepted his structural description of the cosmos. But they countered Aristotle’s thesis about the world’s eternity with the belief of divine creation "in the beginning". Our author is MAIMONIDES (1138-1204), the most important Jewish philosopher in the Middle Ages.
Objective
1) Basic knowledge of the classical-medieval conception of the cosmos and its various physical spheres (for example, the contrast between circular movement in abstract materiality in the stellar spheres and a "straight" form of movement of elements and objects beneath the lunar sphere). 2) A reflected relationship to the question of eternity and the beginning of the universe. 3) Basic problems in the relation between philosophy and (Jewish) theology.
Content
Maimonides (Mose ben Maimon, 1138-1204), author of several still standard works in the Jewish tradition, was also a philosopher. His most important work in this area was Moreh nevuchim, Guide for the Perplexed (Führer der Unschlüssigen, see, e.g., http://www.sacred-texts.com/jud/gfp/index.htm ). Here in particular, but already in the first section of his comprehensive codex of Jewish Law (Mishneh Torah), in the so-called “Foundations of Teaching,” there are extensive comments on the question of the cosmos and most especially whether the universe is eternal or was created by Divine hand. Aristotle, Maimonides’ great paragon, considered the cosmos eternal and uncreated. His cosmos consisted of astronomical spheres and a sub-lunar sphere beneath, another kind of reality to which we as humans belong physically and mentally. Maimonides followed this conception in regard to the physical structure of the world. But he adhered to the Jewish conception of Divine creation. In this he was at odds with Aristotle. The foundations of these cosmologies and Maimonides’ arguments in the dispute are the focus of this course. Maimonides’ subtle position is a good paradigm for studying the problems encountered by any kind of philosophizing in the face of ’revealed truth.’
Resources
Literature
MOSE BEN MAIMON: Das Buch der Erkenntnis. Berlin, Akademie-Verlag 1994, 1. Teil: „Die Grundsätze der Lehre“. MOSE BEN MAIMON: Führer der Unschlüssigen. Hamburg, Meiner 1972 u.ö., Bd. II, 2. Buch. [Moses Maimonides: The Guide of the Perplexed. Vol. 2, transl. Shlomo Pines. Univ. of Chicago Press 1963.] GAD FREUDENTHAL: „Maimonides’ Philosophy of Science“, in: The Cambridge Companion to Maimonides, hg. von Kenneth Seeskin. Cambridge Univ. Prss 2005, S. 134-166. FRITZ BAMBERGER: Das System des Maimonides. Eine Analyse des More Newuchim vom Gottesbegriff aus. Berlin, Schocken 1935.
General Information
- Language
- German
- Levels
- DS , MSC
Examination
- Type
- graded semester performance
Course Components
| Type | Title | Time & Place | Hours |
|---|---|---|---|
| seminar |
Jüdische Kosmologie: Ewigkeit oder Erschaffenheit der Welt
14-täglich, Beginn am 22.9.08
|
|
2 h weekly |
Offered In
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Humanities, Social and Political Sciences (In order to be awarded credits, please register under "Pflichtwahlfach GESS"!. The language courses are offered by the ETH and University of Zurich Language Center.)
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