理性视域中的神人关系
发布时间：2018-08-24 08:33
【摘要】： 生活在十二世纪穆斯林政权统治之下的迈蒙尼德,秉承犹太教传统文化,熟读《托拉》和《塔木德》等犹太教传统经典,是一个正统的犹太教徒；同时他又深受伊斯兰哲学家们的影响,从他们那里学习到希腊哲学、尤其是亚里士多德的哲学思想。于是,哲学与传统的问题就以如此的形式呈现在迈蒙尼德面前：一方面,哲学代表个人在理智上的追求,以理智的至善为个人追求的最终目的,它体现为人类理智的知识体系；另一方面,犹太教传统中的先知启示为人们提供了行为准则,代表着他们在伦理道德上的追求,以伦理意义上的至善为其最终目标,这一传统具体表现为社会中的人在行为、政治和伦理道德方面的价值体系。在这两种不同的传统相遇过程中,迈蒙尼德所要做的是,以哲学家的理性主义的方法来为宗教传统辩护,由此沟通宗教与哲学,避免亚里士多德自然观对犹太教上帝观以及先知预言等历史性概念的否定,强调宗教的律法道德体系对于个体实现终极的追求目标的保障作用,从而避免哲学危及犹太民族特殊性。 本文以犹太教的神人关系为切入点,探讨迈蒙尼德如何以哲学的、理性的方法来论述涉及犹太教基本教理的重要议题,详细考察迈蒙尼德如何以哲学的方法证明超越的上帝的存在,以及如何试图在超越的上帝和物质世界中的人之间建立一种全新的、理性化的神人关系。 迈蒙尼德以一种理性化的寓意释经法来对圣经《托拉》进行解释,扩展宗教语言的含义使其包括象征性意义,以此来沟通传统的启示真知和理性的真理。他指出《托拉》中的经文具有字面意义和隐微含义之分,并将理性立为对传统经典文本进行寓意阐释的标准。在《迷途指津》第一篇前七十章里,迈蒙尼德基于为犹太教辩护的出发点,对《托拉》中涉及人格化的上帝以及上帝多样性的词语进行解释,通过强调上帝的超越性和非物质性来使其符合理性的标准。他对《托拉》文本进行理性化阐释,揭示其所谓的深层的、奥秘的含义,一方面努力消除心存疑虑的好学者的困惑,另一方面试图解决传统和理性、宗教和哲学之间的矛盾。 迈蒙尼德在《迷途指津》中所要解释的“启示的秘密”即关系到整个犹太教律法体系根基的所谓“律法科学”。对于一般犹太律法学家而言,其律法学习涉及信仰、道德以及社会行为规范,这些是所有犹太教徒必须要熟悉和掌握的。而“律法科学”却是有关犹太律法根基的科学,涉及对一般律法的理性化的证明。而这就需要其研究者具备一定的理智能力并掌握适当的哲学知识,因此“律法科学”并不适合传授给全体的教徒。迈蒙尼德写作《迷途指津》的初衷正是为了向那些进入理性领域的少数“困惑者们”提供指导,而为了避免其动摇普通教徒的宗教信仰,迈蒙尼德在《迷途指津》中采取隐微的写作方法。 迈蒙尼德认为人类理智的认识范围有一个界限,在此界限之外的众多事物是人的理解力所不可企及的。人类理智无法认识超越的上帝以及独立理智的本性。但是迈蒙尼德接受哲学家的观点,认为他们已经证明了上帝存在、上帝具有单一性以及非物质性的特征。哲学能够证明犹太教的基本原则,这可以确保其“神车论”即形而上学的科学性。 坚持理性的迈蒙尼德明白维护上帝论对于犹太教、犹太人社群的存亡的重要性。因此在面临外来传统的威胁时,作为犹太教教徒的迈蒙尼德首先关注的必然是对上帝存在这一犹太教基本原理的辩护。在批评凯拉姆神学论证法的基础上迈蒙尼德列出可以用来证明上帝存在的二十六个哲学前提作为论证的基础,并在此基础上提出四个有关上帝存在的证明,以现实世界中因果序列不可能无限后推的原理为基础,推导出“第一因”的存在。 迈蒙尼德通过“行为属性”和“否定性属性”理论,一方面消除了《圣经》中涉及神人同形同性的词汇对好学者带来的困惑,另一方面,他告诫读者要避免错误地言说上帝本质,同时强调对于自然界物体的知识的追求的重要性,因为对自然以及自然规律的研究正是了解有关上帝的知识的一个重要途径。在上帝存在以及上帝属性的问题上,迈蒙尼德强调上帝的超越性,以超越的、非物质性的上帝来诠释宗教的人格神,并将其确立为犹太教信条,试图以此为犹太教辩护,使其避免希腊哲学传统的挑战。 在宇宙起源问题上迈蒙尼德面临的问题是,如果上帝不是《托拉》字面之义所说的人格神,而是具有超越性和非物质性,那上帝如何创造一个物质性的世界?宇宙永恒论似乎是这一上帝观的应有之义。迈蒙尼德认为亚里士多德的天体物理学有一个问题,即尽管他成功地将物质世界秩序的来源以及宇宙间质料采取不同形式的原因归于这个物质世界所依赖的天体,但他没能解释天体间秩序的来源。因此天体中那种超越理性理解的秩序只能被归结为上帝自由意志的安排,尽管人凭自己的理智无法证明这一点。在迈蒙尼德看来,宇宙起源的问题超越了人类理智的认识能力,无论宇宙永恒论还是上帝创世论都无法得到确证。但是在如何对待这两种理论的问题上,他选择了对犹太宗教传统的捍卫。 犹太教传统中的神与人之间是一种双向、互动的关系,它一方面意味着人对上帝的信仰与崇拜,另一方面又意味着上帝对其“选民”的眷顾与保护。作为犹太教徒的迈蒙尼德在以理性的视角关切当时犹太人所面临的思想冲击的时候,他就必须面对犹太教中的上帝论问题以及上帝与其选民——犹太人的关系问题。 迈蒙尼德将人对上帝的爱解读为人对上帝的理性追求,即人在自己理智能力的范围之内最大限度地获取有关上帝的知识,而这又与人的灵魂不灭、先知预言的形成、人的完善状态以及终极幸福等概念联系在一起。迈蒙尼德以其理性化的灵魂——理智学说来阐述人的本质、人如何实现其终极完善以及精神性存在,同时他用理性化的先知论来揭示先知得到来自上帝的信息的方式以及预言的形成机制。有关灵魂、理智的论述典型地体现了迈蒙尼德理性化的努力,在面对普通教徒时他支持犹太教传统的死者复活的信念,同时又强调其精神性的一面即“灵魂不灭”的概念,指出灵魂的不朽实乃人的理智达到完善的状态。 在上帝对人的、从上到下的关系层面中,迈蒙尼德同样从理性的角度探讨神意与神知、恶的存在与上帝的全善、上帝预定与人的自由等概念之间的关系问题。 迈蒙尼德认为神知与神意是密切相关的两个概念。上帝知识所及之处必然会有神意的存在。他所关心的“神意”主要指上帝对物质世界中的人的影响,而在某种意义上神意的问题在迈蒙尼德那里已成为认识意义上的神人关系问题,而这正是迈蒙尼德理性主义倾向在解决宗教与哲学矛盾的一个反映。他将“流溢”理论应用于其神意论,将流溢称为“理智的流溢”,认为它来自上帝并且只能到达那些有能力接受它的存在,神圣的理智之流所至之处也就是神意之光能够到达的终点。迈蒙尼德在将其它物种的个体排除出上帝直接认识对象的范围的同时,保留了个体人得到上帝保佑的可能性。 在有关恶的本质问题上,迈蒙尼德要解决的问题是恶的存在对全善的犹太教上帝的挑战。迈蒙尼德指出恶在本质上是一种“缺失”,是事物中善的缺失。上帝创造了与形式不断分分合合的质料,而质料与形式的分离则意味着形式的缺失,即恶的产生。也就是说,上帝所创造的是事物的存在,而恶却是非存在,因此可见上帝并不生成恶。为什么上帝创造一个有缺失的世界?迈蒙尼德对此的回答是,物质世界中的质料在本质上总是与缺失相伴,这也是万物总要面临死亡及其它形式的恶的原因。但是质料在本质上并不是恶,正是质料在存在与缺失之间的转换,使得物质世界能够在不断生灭、变迁中得以永存。 迈蒙尼德将上帝意志的体现限定在最初的创世过程,创世完成后世界各个部分完全遵循自然法则。于是,上帝不会打破既定的自然规律,也不会干涉个人的自由行动。上帝意志体现在创世过程中,这一观点在强调个人选择自由的同时又为打破自然律的神迹的发生留出余地来。 迈蒙尼德在处理宗教教理问题上的理性主义倾向,在犹太教内部引起了不同的反应。围绕着迈蒙尼德理性化的上帝概念,他有关死者复活、先知预言的本质的学说,以及他对《托拉》语言的解读等,他的支持者和反对者之间争论不断。尤其在十三、十四世纪,前后共掀起多次争论的高潮,哲学史上将这一系列争论称作“迈蒙尼德争论”。 作为迈蒙尼德亚里士多德主义的继承者和反对者,本格森和克莱斯卡与迈蒙尼德之间有批判与继承的关系。
[Abstract]:Living under the rule of the Muslim regime in the twelfth century, Mahmonid was an orthodox Jew, who inherited the traditional Jewish culture and read the classics of Torah and Tamud. At the same time, he was deeply influenced by Islamic philosophers and learned Greek philosophy, especially Aristotle's philosophy. Thus, the question of philosophy and tradition is presented to Mahmonid in such a way that, on the one hand, philosophy represents the pursuit of individual reason and takes the supreme good of reason as the ultimate goal of individual pursuit, which is embodied in the knowledge system of human reason; on the other hand, the prophetic revelation in the Jewish tradition provides action for people. As a rule, it represents their pursuit of ethics and morality, with the ultimate goal of ethical goodness. This tradition is embodied in the value system of human behavior, politics and ethics in society. The law defends the religious tradition, thus communicating religion and philosophy, avoiding Aristotle's view of nature's negation of the historical concepts of Judaism's God and prophecy, and stressing the protection of the religious legal and moral system for the individual's ultimate pursuit of goals, so as to avoid philosophy endangering the particularity of the Jewish nation.
Starting from the relationship between God and man in Judaism, this paper explores how Mammonid uses philosophical and rational methods to discuss important issues concerning the basic teachings of Judaism, examines in detail how Mammonid uses philosophical methods to prove the existence of transcendental God, and how he attempts to build a relationship between transcendental God and man in the material world. Set up a completely new and rational relationship between God and man.
Maimonide interpreted the Bible of Torah with a rational allegorical interpretation, expanding the meaning of religious language to include symbolic meanings, thus communicating the traditional truth of revelation, truth and reason. In the first seventy chapters of the first chapter of the book, Mammonid, based on the starting point of defending Judaism, explains the words of the personified God and the diversity of God in Torah, which conform to the standards of reason by emphasizing God's transcendence and immateriality. To interpret rationally and reveal its so-called deep, mysterious meaning, on the one hand strive to dispel the confusion of doubtful good scholars, on the other hand, interview to resolve the contradiction between tradition and reason, religion and philosophy.
The "secret of revelation" that Maimonides is trying to explain in "Lost Guide" is the so-called "law science" that concerns the foundation of the entire Jewish legal system. For the general Jewish jurist, his study of law involves faith, morality and social norms, which all Jews must be familiar with and master. The science of law, however, is the science of the foundation of Jewish law, involving the rational proof of the law in general. This requires that its researchers have a certain intellectual capacity and a proper knowledge of philosophy. Therefore, the science of law is not suitable for teaching to all believers. Giving guidance to a small number of "perplexers" who enter the realm of reason, and in order to avoid shaking the religious beliefs of ordinary believers, Mammonid takes a subtle approach to writing in "Lost Guide".
Mammonid believed that there was a limit to the scope of human reason, beyond which many things were beyond the reach of human understanding. Human reason could not recognize the transcendental God and the nature of independent reason. But Mammonid accepted the philosopher's view that they had proved that God existed and that God was unitary. Characteristic of sex and immateriality. Philosophy can prove the basic principles of Judaism, which can ensure its "theocratic" that is, the scientific nature of metaphysics.
Maimonides, who insisted on reason, understood the importance of preserving the doctrine of God for the survival and demise of Judaism and the Jewish community. Therefore, in the face of the threat of foreign traditions, Maimonides, as a Jew, must first concern himself with the defense of the Jewish basic principle of God's existence. On the basis of criticizing Kelam's theological argumentation Mammonid listed 26 philosophical premises that can be used to prove the existence of God as the basis for his argument, and on this basis, he proposed four proofs of the existence of God. On the basis of the principle that the sequence of cause and effect in the real world can not be infinitely postponed, he deduced the existence of the first cause.
Through the theories of "behavioral attributes" and "negative attributes", Maimonide, on the one hand, dispelled the confusion of good scholars caused by the words in the Bible concerning the homomorphism of God and man, on the other hand, warned readers to avoid misinterpreting the nature of God and emphasized the importance of the pursuit of knowledge of natural objects because of self The study of the laws of nature and nature is an important way to understand God's knowledge.On the question of God's existence and God's attributes, Mahmonid emphasized God's transcendence, interpreted the religious deity of personality with transcendental, immaterial God, and established it as a Jewish doctrine in an attempt to justify Judaism. It avoids the challenge of Greek philosophical tradition.
On the question of the origin of the universe, Mammonid was confronted with the question of how God could create a material world if God was not the deity of personality literally referred to in Torah, but transcendental and immaterial. Universal eternalism seemed to be the proper meaning of this view of God. Mammonid believed Aristotle's astrophysics. The problem with science is that although he succeeds in attributing the origin of the order of the physical world and the different forms of the material material material of the universe to the celestial body on which the material world depends, he fails to explain the origin of the order between the celestial bodies. Although man can not prove this by his own reason, in Mammonid's view, the question of the origin of the universe transcends the cognitive power of man's reason, neither cosmic eternity nor creationism can be confirmed. But how to deal with these two theories, he chose to defend the Jewish religious tradition.
In the Jewish tradition, the relationship between God and man is a two-way, interactive relationship, which means the belief and worship of God, on the one hand, and on the other hand, the care and protection of God for his "elector." As a Jew, Mammonid was concerned with the impact of the Jewish ideology at that time from a rational perspective. We must face the problem of God in Judaism and the relationship between God and his electorate, the Jews.
Maimonide interprets man's love for God as man's rational pursuit of God, that is, man gains knowledge of God to the greatest extent within the limits of his own intellect, which is connected with such concepts as the immortality of man's soul, the formation of prophecies, the state of man's perfection, and ultimate happiness. The theory of soul-reason expounds the essence of man, how man achieves his ultimate perfection and spiritual existence, and at the same time, he uses rational prophecy to reveal the way in which prophets get information from God and the formation mechanism of prophecy. He supported the traditional Judaic belief in the resurrection of the dead, and emphasized the spiritual aspect of the concept of "immortality of the soul", pointing out that the immortality of the soul is the state of perfection of the human mind.
In the relationship between God and man, from the top to the bottom, Mammonid also explores the relationship between the concepts of divinity and divinity, the existence of evil and God's perfection, God's predestination and man's freedom from a rational point of view.
Mammonid believed that divinity and divinity are two closely related concepts. Where God's knowledge is concerned, there is bound to be divinity. This is a reflection of the rationalist tendency of Maimonid to resolve religious and philosophical contradictions. He applied the theory of "overflow" to his theology, calling overflow "overflow of reason," believing that it came from God and could only reach those who were able to accept its existence, where the divine flow of reason went, that is, the light energy of the divine mind. Enough to reach the end point. While excluding individuals from other species from the scope of God's direct knowledge of the object, Maimonid retains the possibility that individuals will be blessed by God.
In the question of the nature of evil, the problem that Maimonides wanted to solve was the challenge of the existence of evil to the Jewish God of all good. Maimonides pointed out that evil was essentially a "loss" and a lack of good in things. God created the material that separated and merged with form, while the separation of material and form meant the absence of form. That is to say, God created the existence of things, but evil is nonexistent, so God does not create evil. Why did God create a world with imperfections? Maimonid's answer to this is that material in the physical world is always accompanied by imperfections, which is why all things face death and its consequences. But the material is not evil in essence, it is the transformation between the existence and the absence of the material that enables the material world to survive in constant birth and death and change.
Mammonid limited the manifestation of God's will to the original creation process, and all parts of the world followed the laws of nature after the creation was completed. So God would not break the established laws of nature, nor interfere with the free action of the individual. Leave room for breaking the miracle of natural law.
Maimonid's rationalistic tendencies in dealing with religious doctrines have caused different reactions within Judaism. Around the rationalized concept of God, his doctrines about the resurrection of the dead, the nature of prophecy, and his interpretation of the language of Torah, his supporters and opponents have been arguing. In the thirteenth and fourteenth centuries, there were many debates, which were called "Maimonide Debate" in the history of philosophy.
As the successor and opponent of the Aristotelian doctrine of Maimonide, there is a critical and inheritance relationship between Bengson and Kleska and Maimonide.
【学位授予单位】：山东大学
【学位级别】：博士
【学位授予年份】：2010
【分类号】：B985
本文编号：2200221
[Abstract]:Living under the rule of the Muslim regime in the twelfth century, Mahmonid was an orthodox Jew, who inherited the traditional Jewish culture and read the classics of Torah and Tamud. At the same time, he was deeply influenced by Islamic philosophers and learned Greek philosophy, especially Aristotle's philosophy. Thus, the question of philosophy and tradition is presented to Mahmonid in such a way that, on the one hand, philosophy represents the pursuit of individual reason and takes the supreme good of reason as the ultimate goal of individual pursuit, which is embodied in the knowledge system of human reason; on the other hand, the prophetic revelation in the Jewish tradition provides action for people. As a rule, it represents their pursuit of ethics and morality, with the ultimate goal of ethical goodness. This tradition is embodied in the value system of human behavior, politics and ethics in society. The law defends the religious tradition, thus communicating religion and philosophy, avoiding Aristotle's view of nature's negation of the historical concepts of Judaism's God and prophecy, and stressing the protection of the religious legal and moral system for the individual's ultimate pursuit of goals, so as to avoid philosophy endangering the particularity of the Jewish nation.
Starting from the relationship between God and man in Judaism, this paper explores how Mammonid uses philosophical and rational methods to discuss important issues concerning the basic teachings of Judaism, examines in detail how Mammonid uses philosophical methods to prove the existence of transcendental God, and how he attempts to build a relationship between transcendental God and man in the material world. Set up a completely new and rational relationship between God and man.
Maimonide interpreted the Bible of Torah with a rational allegorical interpretation, expanding the meaning of religious language to include symbolic meanings, thus communicating the traditional truth of revelation, truth and reason. In the first seventy chapters of the first chapter of the book, Mammonid, based on the starting point of defending Judaism, explains the words of the personified God and the diversity of God in Torah, which conform to the standards of reason by emphasizing God's transcendence and immateriality. To interpret rationally and reveal its so-called deep, mysterious meaning, on the one hand strive to dispel the confusion of doubtful good scholars, on the other hand, interview to resolve the contradiction between tradition and reason, religion and philosophy.
The "secret of revelation" that Maimonides is trying to explain in "Lost Guide" is the so-called "law science" that concerns the foundation of the entire Jewish legal system. For the general Jewish jurist, his study of law involves faith, morality and social norms, which all Jews must be familiar with and master. The science of law, however, is the science of the foundation of Jewish law, involving the rational proof of the law in general. This requires that its researchers have a certain intellectual capacity and a proper knowledge of philosophy. Therefore, the science of law is not suitable for teaching to all believers. Giving guidance to a small number of "perplexers" who enter the realm of reason, and in order to avoid shaking the religious beliefs of ordinary believers, Mammonid takes a subtle approach to writing in "Lost Guide".
Mammonid believed that there was a limit to the scope of human reason, beyond which many things were beyond the reach of human understanding. Human reason could not recognize the transcendental God and the nature of independent reason. But Mammonid accepted the philosopher's view that they had proved that God existed and that God was unitary. Characteristic of sex and immateriality. Philosophy can prove the basic principles of Judaism, which can ensure its "theocratic" that is, the scientific nature of metaphysics.
Maimonides, who insisted on reason, understood the importance of preserving the doctrine of God for the survival and demise of Judaism and the Jewish community. Therefore, in the face of the threat of foreign traditions, Maimonides, as a Jew, must first concern himself with the defense of the Jewish basic principle of God's existence. On the basis of criticizing Kelam's theological argumentation Mammonid listed 26 philosophical premises that can be used to prove the existence of God as the basis for his argument, and on this basis, he proposed four proofs of the existence of God. On the basis of the principle that the sequence of cause and effect in the real world can not be infinitely postponed, he deduced the existence of the first cause.
Through the theories of "behavioral attributes" and "negative attributes", Maimonide, on the one hand, dispelled the confusion of good scholars caused by the words in the Bible concerning the homomorphism of God and man, on the other hand, warned readers to avoid misinterpreting the nature of God and emphasized the importance of the pursuit of knowledge of natural objects because of self The study of the laws of nature and nature is an important way to understand God's knowledge.On the question of God's existence and God's attributes, Mahmonid emphasized God's transcendence, interpreted the religious deity of personality with transcendental, immaterial God, and established it as a Jewish doctrine in an attempt to justify Judaism. It avoids the challenge of Greek philosophical tradition.
On the question of the origin of the universe, Mammonid was confronted with the question of how God could create a material world if God was not the deity of personality literally referred to in Torah, but transcendental and immaterial. Universal eternalism seemed to be the proper meaning of this view of God. Mammonid believed Aristotle's astrophysics. The problem with science is that although he succeeds in attributing the origin of the order of the physical world and the different forms of the material material material of the universe to the celestial body on which the material world depends, he fails to explain the origin of the order between the celestial bodies. Although man can not prove this by his own reason, in Mammonid's view, the question of the origin of the universe transcends the cognitive power of man's reason, neither cosmic eternity nor creationism can be confirmed. But how to deal with these two theories, he chose to defend the Jewish religious tradition.
In the Jewish tradition, the relationship between God and man is a two-way, interactive relationship, which means the belief and worship of God, on the one hand, and on the other hand, the care and protection of God for his "elector." As a Jew, Mammonid was concerned with the impact of the Jewish ideology at that time from a rational perspective. We must face the problem of God in Judaism and the relationship between God and his electorate, the Jews.
Maimonide interprets man's love for God as man's rational pursuit of God, that is, man gains knowledge of God to the greatest extent within the limits of his own intellect, which is connected with such concepts as the immortality of man's soul, the formation of prophecies, the state of man's perfection, and ultimate happiness. The theory of soul-reason expounds the essence of man, how man achieves his ultimate perfection and spiritual existence, and at the same time, he uses rational prophecy to reveal the way in which prophets get information from God and the formation mechanism of prophecy. He supported the traditional Judaic belief in the resurrection of the dead, and emphasized the spiritual aspect of the concept of "immortality of the soul", pointing out that the immortality of the soul is the state of perfection of the human mind.
In the relationship between God and man, from the top to the bottom, Mammonid also explores the relationship between the concepts of divinity and divinity, the existence of evil and God's perfection, God's predestination and man's freedom from a rational point of view.
Mammonid believed that divinity and divinity are two closely related concepts. Where God's knowledge is concerned, there is bound to be divinity. This is a reflection of the rationalist tendency of Maimonid to resolve religious and philosophical contradictions. He applied the theory of "overflow" to his theology, calling overflow "overflow of reason," believing that it came from God and could only reach those who were able to accept its existence, where the divine flow of reason went, that is, the light energy of the divine mind. Enough to reach the end point. While excluding individuals from other species from the scope of God's direct knowledge of the object, Maimonid retains the possibility that individuals will be blessed by God.
In the question of the nature of evil, the problem that Maimonides wanted to solve was the challenge of the existence of evil to the Jewish God of all good. Maimonides pointed out that evil was essentially a "loss" and a lack of good in things. God created the material that separated and merged with form, while the separation of material and form meant the absence of form. That is to say, God created the existence of things, but evil is nonexistent, so God does not create evil. Why did God create a world with imperfections? Maimonid's answer to this is that material in the physical world is always accompanied by imperfections, which is why all things face death and its consequences. But the material is not evil in essence, it is the transformation between the existence and the absence of the material that enables the material world to survive in constant birth and death and change.
Mammonid limited the manifestation of God's will to the original creation process, and all parts of the world followed the laws of nature after the creation was completed. So God would not break the established laws of nature, nor interfere with the free action of the individual. Leave room for breaking the miracle of natural law.
Maimonid's rationalistic tendencies in dealing with religious doctrines have caused different reactions within Judaism. Around the rationalized concept of God, his doctrines about the resurrection of the dead, the nature of prophecy, and his interpretation of the language of Torah, his supporters and opponents have been arguing. In the thirteenth and fourteenth centuries, there were many debates, which were called "Maimonide Debate" in the history of philosophy.
As the successor and opponent of the Aristotelian doctrine of Maimonide, there is a critical and inheritance relationship between Bengson and Kleska and Maimonide.
【学位授予单位】：山东大学
【学位级别】：博士
【学位授予年份】：2010
【分类号】：B985
【参考文献】
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1 傅永军;伦理的一神教与唯一神的伦理确证──利奥·拜克自由神学思想的现代意义[J];世界宗教研究;2000年02期
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