Jewish philosophy refers to the conjunction between serious study of philosophy and Jewish theology. In a broad sense, it refers to all philosophical activity carried out by Jews or in relation to the religion of Judaism. In the narrow sense, it is often used to refer to the views of the medieval Jewish scholastics, influenced by Aristotle to a greater or lesser extent.
The Book of Psalms contains appeals to philosophical speculation, such as invitations to admire the wisdom of God through his works. Other books of philosophical interest are Proverbs and Ecclesiastes.
Philo included in his philosophy both the wisdom of Ancient Greece and Judaism, which he sought to fuse and harmonize by means of the art of allegory that he had learned as much from Jewish exegesis as from the Stoics. His work was not widely accepted in Judaism, though it later became important to Christian theologians. Philo made his philosophy the means of defending and justifying Jewish religious truths. These truths he regarded as fixed and determinate; and philosophy was used as an aid to truth, and as a means of arriving at it. With this end in view Philo chose from the philosophical tenets of the Greeks, refusing those that did not harmonize with the Jewish religion, as, e.g., the Aristotelian doctrine of the eternity and indestructibility of the world.
A path towards synthesis is to apply analytical philosophy to one's own religion in order to strengthen the basis of that faith. Among Jewish thinkers who had this view one may note Saadia Gaon, Gersonides, and Abraham Ibn Daud. In this latter case a religious person would also be a philosopher, by asking questions such as:
According to some views, this may perhaps be the task of Jewish philosophy, but there is no way to end the debate conclusively. Over time Aristotle came to be thought of as the philosopher par excellence among Jewish thinkers. This tendency was no less marked in the Islamic, the Christian Byzantine and the Latin-Christian schools of thought.
In it he posits the rationality of the Jewish faith, with the restriction that reason must capitulate wherever it contradicts tradition. Dogma must take precedence of reason. Thus in the question concerning the eternity of the world, reason teaches since Aristotle, that the world is without beginning; that it was not created; in contrast, Jewish dogma asserts a creation out of nothing. Since the time of Aristotle it was held that logical reasoning could only prove the existence of a general form of immortality, and that no form of individual immortality could exist. Mainstream Jewish dogma, in contrast, maintained the immortality of the individual. Reason, therefore, must give way in Saadia's view.
In the scheme of his work Saadia closely followed the rules of the Mutazilites (the rationalistic dogmatists of Islam, to whom he owed in part also his thesis and arguments), adhering most frequently to the Mutazilite school of Al-Jubbai. He followed the Mutazilite Kalam, especially in this respect, that in the first two sections he discussed the metaphysical problems of the creation of the world (i.) and the unity of God (ii.), while in the following sections he treated of the Jewish theory of revelation (iii.) and of the doctrines of belief based upon divine justice, including obedience and disobedience (iv.), as well as merit and demerit (v.). Closely connected with these sections are those which treat of the soul and of death (vi.), and of the resurrection of the dead (vii.), which, according to the author, forms part of the theory of the Messianic redemption (viii.). The work concludes with a section on the rewards and punishments of the future life (ix.)
In Gabirol's work Plato is the only philosopher referred to by name. Characteristic of the philosophy of both is the conception of a Middle Being between God and the world, between species and individual. Aristotle had already formulated the objection to the Platonic theory of ideas, that it lacked an intermediary or third being between God and the universe, between form and matter. This "third man," this link between incorporeal substances (ideas) and idealess bodies (matter), is, with Philo, the Logos; with Gabirol it is the divine will. Philo gives the problem an intellectual aspect; while Gabirol conceives it as a matter of volition, approximating thus to such modern thinkers as Schopenhauer and Wundt.
Gabirol was one of the first teachers of Neoplatonism in Europe. His role has been compared to that of Philo. Philo had served as the intermediary between Greek philosophy and the Oriental world; a thousand years later Gabirol occidentalized Greco-Arabic philosophy and restored it to Europe. The philosophical teachings of Philo and Ibn Gabirol were largely ignored by their fellow Jews; the parallel may be extended by adding that Philo and Gabirol alike exercised a considerable influence in extra-Jewish circles: Philo upon early Christianity, and Ibn Gabirol upon the scholasticism of medieval Christianity.
Gabirol's philosophy made little impression on later Jewish philosophers. His greatest impact is in the area of the Jewish liturgy. His work is quoted by Moses ibn Ezra and Abraham ibn Ezra. Christian scholastics, including Albertus Magnus and his pupil, Thomas Aquinas, defer to him frequently and gratefully.
Though he quotes Saadia Gaon's works frequently, he belongs not to the rationalistic school of the Motazilities whom Saadia follows, but, like his somewhat younger contemporary, Solomon ibn Gabirol (1021-1070), is an adherent of Neoplatonic mysticism. He often followed the method of the Arabian encyclopedists known as "the Brethren of Purity". Inclined to contemplative mysticism and asceticism, Bahya eliminated from his system every element that he felt might obscure monotheism, or might interfere with Jewish law. He wanted to present a religious system at once lofty and pure and in full accord with reason.
Human reason on a surface level, at any rate as expressed in the philosophy of Aristotle and Avicenna, is considered false and illusory; rather inward illumination based on truths instilled by God in the human soul is considered paramount. The Kuzari describes representatives of different religions and of philosophy disputing before the king of the Khazars concerning the respective merits of the systems they stand for, the victory being ultimately awarded to Judaism.
Judah ha-Levi could not bar the progress of Aristotelianism among the Arabic-writing Jews. As among the Arabs, Avicenna and Averroes leaned more and more on Aristotle, so among the Jews did Abraham ibn Daud and Maimonides.
Maimonides held that no positive attributes can be predicated to God. The number of His attributes would seem to prejudice the unity of God. In order to preserve this doctrine undiminished, all anthropomorphic attributes, such as existence, life, power, will, knowledge - the usual positive attributes of God in the Kalâm - must be avoided in speaking of Him. Between the attributes of God and those of man there is no other similarity than one of words (homonymy), no similarity of essence ("Guide," I 35, 56). The negative attributes imply that nothing can be known concerning the true being of God, which is what Maimonides really means. Just as Kant declares the Thing-in-itself to be unknowable, so Maimonides declares that of God it can only be said that He is, not what He is.
Maimonides wrote his thirteen principles of faith, which he stated that all Jews were obligated to believe. The first five deal with knowledge of the Creator. The next four deal with prophecy and the Divine Origin of the Torah. The last four deal with Reward, Punishment and the ultimate redemption.
The principle which inspired all of Maimonides' philosophical activity was identical with the fundamental tenet of Scholasticism: there can be no contradiction between the truths which God has revealed and the findings of the human mind in science and philosophy. Moreover, by science and philosophy he understood the science and philosophy of Aristotle. In some important points, however, he departed from the teaching of the Aristotelian text, holding, for instance, that the world is not eternal, as Aristotle taught, but was created ex nihilo, as is taught explicitly in the Bible. Again, he rejected the Aristotelian doctrine that God's provident care extends only to humanity, and not to the individual. But, while in these important points Maimonides forestalled the Scholastics and undoubtedly influenced them, he was led by his admiration for the neo-Platonic commentators and by the bent of his own mind, which was essentially Jewish, to maintain many doctrines which the Scholastics could not accept.
Hasdai Crescas (1340-1410) is best known for his Or Hashem ("Light of the Lord"). Crescas' avowed purpose was to liberate Judaism from what he saw as the bondage of Aristotelianism, which, through Maimonides, influenced by Ibn Sina, and Gersonides (Ralbag), influenced by Ibn Roshd (Averroes) threatened to blur the distinctness of the Jewish faith, reducing the doctrinal contents of Judaism to a surrogate of Aristotelian concepts. His book, Or Hashem, comprises four main divisions (ma'amar), subdivided into kelalim and chapters (perakim): the first treating of the foundation of all belief—the existence of God; the second, of the fundamental doctrines of the faith; the third, of other doctrines which, though not fundamental, are binding on every adherent of Judaism; the fourth, of doctrines which, though traditional, are without obligatory character, and which are open to philosophical construction.
Joseph Albo was a Spanish rabbi, and theologian of the fifteenth century, known chiefly as the author of the work on the Jewish principles of faith, his Ikkarim. Albo limited the fundamental Jewish principles of faith to three: (1) The belief in the existence of God; (2) in revelation; and (3) in divine justice, as related to the idea of immortality. Albo finds opportunity to criticize the opinions of his predecessors, yet he takes pains to avoid heresy hunting. A remarkable latitude of interpretation is allowed; so much so, that it would indeed be difficult under Albo's theories to impugn the orthodoxy of even the most theologically liberal Jews. Albo rejects the assumption that creation ex nihilo is an essential implication of the belief in God. Albo freely criticizes Maimonides' thirteen principles of belief and Crescas' six principles.
Isaac Abravanel commented on Maimonides' thirteen principles in his Rosh Amanah. According to him, if one must reduce Judaism to a set of credal propositions, Maimonides' attempt cannot be improved upon. At the same time, the actually binding part of Judaism is the entire body of 613 mitzvot rather than any set of beliefs.
Gersonides, Gabirol, Maimonides, and Crescas are considered of eminent importance in the continuity of philosophy, for they not only illumined those giants of Christian scholasticism, Albertus Magnus and Thomas Aquinas, but their light has penetrated deeply into the philosophy of modern times.
The general difference between the Kabbalists and exponents of Philosophy is due to their different views of the power of human intellect from first principles in apprehending the Divine. Kabbalists accept the conclusions of unaided reason in support of the Torah in general, such as the teachings of Maimonides, but hold that the Divine transcendent levels themselves can only be articulated by the mystical, hidden level of Torah interpretation, which is governed by its own traditional system of hermeneutics. This is wisdom from revelation ("God's intellect" as it were), rather than unaided intellect (man's intellect). The Jewish mystical tradition claims to originate in the prophetic traditions of the Bible, and became expressed in developing conceptual form. With its wide dissemination in the Jewish world of the late Middle Ages, it became the mainstream Jewish theology, sidelining the earlier school of Philosophy that had expressed Jewish belief in the framework of Greek thought. Philosophers, on the other hand, hold that human intellect from first principles is the requisit path to perception and knowledge, though the great medieval Jewish philosophers also believed that there is an authentic mystical level to the Torah. See Hasidic philosophy below for the later development of the Jewish mystical tradition that unites the two realms.
One work that gained considerable influence in the Christian world was the Dialoghi d'Amore of Judah Leon Abravanel (known as Leone Ebreo). This took the form of a series of dialogues between "Philo" and "Sophia", and may be compared with the Renaissance Platonism of Ficino and Pico della Mirandola, but had no explicit Jewish content.
Blends between Kabbalah and Italian Platonism are found in later Jewish thinkers, most explicitly in Moses Chaim Luzzatto (in particular his Derech ha-Elohim, "the Way of God"). This kind of thought also forms the background to thinkers such as Isaiah Horowitz (the Shene Luchot ha-Berit) and Aryeh Leib Heller and had some influence on the Tanya.
Baruch Spinoza adopted Pantheism and broke with Orthodox Judaism. Nevertheless the Jewish influence in his work, for example from Maimonides and Leone Ebreo, is evident. Some contemporary critics (e.g. Wachter, Der Spinozismus im Judenthum) claimed to detect the influence of the Kabbalah, while others (e.g. Leibniz) regarded Spinozism as a revival of Averroism.
Moses Mendelssohn sought to harmonize Judaism with the teachings of the Enlightenment. He believed that the theological content of Judaism did not go beyond "natural theology", and that Judaism as such was not revealed religion but revealed legislation.
Perhaps the most controversial form of Jewish philosophy that developed in the early 20th century was the religious naturalism of Rabbi Mordecai Kaplan. His theology was a variant of John Dewey's philosophy. Dewey's naturalism combined atheist beliefs with religious terminology in order to construct a religiously satisfying philosophy for those who had lost faith in traditional religion. In agreement with the classical medieval Jewish thinkers, Kaplan affirmed that God is not personal, and that all anthropomorphic descriptions of God are, at best, imperfect metaphors. Kaplan's theology went beyond this to claim that God is the sum of all natural processes that allow man to become self-fulfilled. Kaplan wrote that "to believe in God means to take for granted that it is man's destiny to rise above the brute and to eliminate all forms of violence and exploitation from human society."
One of the more recent trends has been a reframing of Jewish theology through the lens of process philosophy, and more specifically process theology. Process philosophy suggests that fundamental elements of the universe are occasions of experience. According to this notion, what people commonly think of as concrete objects are actually successions of these occasions of experience. Occasions of experience can be collected into groupings; something complex such as a human being is thus a grouping of many smaller occasions of experience. In this view, everything in the universe is characterized by experience (which is not to be confused with consciousness); there is no mind-body duality under this system, because "mind" is simply seen as a very developed kind of experiencing.
Inherent to this worldview is the notion that all experiences are influenced by prior experiences, and will influence all future experiences. This process of influencing is never deterministic; an occasion of experience consists of a process of prehending other experiences, and then a reaction to it. This is the process in process philosophy. Process philosophy gives God a special place in the universe of occasions of experience. God encompasses all the other occasions of experience but also transcends them; thus process philosophy is a form of panentheism.
The original ideas of process theology were developed by Charles Hartshorne (1897-2000), and influenced a number of Jewish theologians, including British philosopher Samuel Alexander (1859-1938), and Rabbis Max Kaddushin, Milton Steinberg and Levi A. Olan, Harry Slominsky and to a lesser degree, Abraham Joshua Heschel. Today some rabbis who advocate some form of process theology include Donald B. Rossoff, William E. Kaufman, Harold Kushner, Anton Laytner, Gilbert S. Rosenthal, Lawrence Troster and Nahum Ward.
Perhaps the most unexpected change in Jewish religious thinking in the late 20th century was the resurgence of interest in Kabbalah. Many philosophers do not consider this to be a form of philosophy, as Kabbalah is a form of mysticism. Mysticism is generally understood as an alternative to philosophy, and not a variant of philosophy.
At the same time, Haredi Judaism has seen a resurgence of a systematic philosophical format for its beliefs. The founder of this system was Rabbi Eliyahu Eliezer Dessler, a student of the Kelm mussar yeshiva and later Mashgiach (spiritual supervisor) of Ponevezh yeshiva. Although never formally committing his ideas for publication, after his death in 1953 his students compiled and organized his numerous manuscripts in a five-volume work titled "Michtav Ma'Eliyahu", later translated into English and published as "Strive for Truth". His ideas have been popularized and promulgated by many Haredi educators. Notable among them are his student Rabbi Aryeh Carmel (main redactor of "Michtav Ma'Eliyahu") and Rabbi Dr. Akiva Tatz (author of many works and a well known lecturer and activist in the kiruv (outreach) movement).
Haredim consider the fusion of religion and philosophy as difficult because classical philosophers start with no preconditions for which conclusions they must reach in their investigation, while classical religious believers have a set of religious principles of faith that they hold one must believe.
Some maintain, however, that in reality it is incorrect to direct this criticism solely at religious philosophy. Rabbi Eliyahu Eliezer Dessler (Strive for Truth Vol. 1) contends that no human being can possibly claim objectivity in philosophical investigations with moral implications: "..a person senses in advance that the answer will make a significant difference...On the solution will depend whether he will be obliged for the rest of his life to struggle with his baser desires...or whether he will be able to live without a higher responsibility". On this basis Dessler maintains that only those who have spent years concentrating on the subjugation of their desires to their intellect, can even begin to claim intellectual impartiality. Indeed, according to this it is more likely for religious philosophy to succeed in attaining the truth then secular philosophy.
Some, however, hold that one cannot simultaneously be a philosopher and a true adherent of a revealed religion. In this view, all attempts at synthesis ultimately fail. For example, Rabbi Nachman of Breslov, seen as the most imaginative and poetic Hasidic mystic, views all philosophy as untrue and heretical. In this he represents one strand of Hasidic thought, with creative emphasis on the emotions. Approaching this point of view from the opposite direction, Baruch Spinoza, a pantheist, views revealed religion as inferior to philosophy, and thus saw traditional Jewish philosophy as an intellectual failure.
Others hold that a synthesis between the two is possible. One way to find a synthesis is to use philosophical arguments to prove that one's religious principles are true. This is a common technique found in the writings of many religious traditions, including Judaism, Christianity and Islam, but this is not generally accepted as true philosophy by philosophers. One example of this approach is found in the writings of Lawrence Kelemen, in his Permission to Believe, (Feldheim 1990). A synthesis on a more profound level is seen in the works of the Hasidic leaders, who express an intellectual articulation of Hasidic thought, most notably in Habad, which seeks to bring Hasidism into complete intellectual analysis. On this they take a different view of mainstream philosophy to Rabbi Nachman of Breslov. In the writings of Habad, Hasidus is seen as able to unite all parts of Torah thought, from the schools of philosophy to mysticism, by uncovering the illminating Divine essence that permeates and transcends all approaches. One example of this is given by Schneur Zalman of Liadi in the early chapters of the Tanya. In a paranthetical side-column to the main text, the Kabbalists are said to agree with Maimonides' description that "God is the knower, the knowledge, and the known", but that this statement only applies to certain, stated Kabbalistic levels of Divinity, and no higher. For a fuller treatment of the nature and essence of Hasidic thought, and its relation to other disciplines in Judaism, see Hasidic philosophy.