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Additional info for From Ancient Israel to Modern Judaism: Intellect in Quest of Understanding, Volume IV: Essays in Honor of Marvin Fox (Brown Judaic Studies 175)
Many Talmudic passages had to be presented in new perspectives or transposed to new contexts or conceptualized in new ways. Demonology was derailed; belief in talismans and amulets was undermined. The transcendental purity of sacral objects was preserved. , after referring to Hilkot against it"),'^^ was 'Akum XI, 9 that "the texts are particularly crucial in this context. Magical acts were not buttressed by logical considerations or propositions of natural causality. There is no scientific-rational connection between whispering a spell over a wound and restoration of good health.
Total lack of utility in mythological-astrological belief; true belief is naturally linked to usefulness ito'elet). ^^Hilkot Taoeaniyot, I, 2, 3. ^'^S. Pines, Collected Works, p. 355. Aspects of Maimonides' Epistemology For our purposes we may 23 simply say that our study of halakah and room can be left for non- science suggests the following: as a consequence scientific or extra-scientific phenomena on knowledge, namely that additional source of the credibility of tradition. which rests 32 Intellectual Perfection and the Role of the Law in the Philosophy of Maimonides Howard Kreisel Ben-Gurion University of the Negev Maimonides views human perfection primarily as the perfection of the intellect.
For a study of the acquired intellect, as well as the other forms of human intellect, in the philosophy of Alfarabi, see F. Rahman, Prophecy in Islam, (London, 1958), 11-14; H. Davidson, "Alfarabi and Avicenna on the Active Intellect," Viator, 3 (1972), 109-154. ^Alfarabi presents this position in his lost commentary to Nichomachean Ethics, which is known to us by a number of citations in the works of Islamic and Jewish philosophers. For a discussion of Alfarabi's revised view, see H. Davidson, op.