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See also:GERSONIDES, or See also:BEN See also:GERSON (GERSHON), See also:LEVI , known also as RALBAG (1288-1344), Jewish philosopher and commentator, was See also:born at Bagnols in See also:Languedoc, probably in 1288 . As in the See also:case of the other See also:medieval Jewish philosophers little is known of his See also:life . His See also:family had been distinguished for piety and exegetical skill, but though he was known in the Jewish community by commentaries on certain books of the See also:Bible, he never seems to have accepted any rabbinical See also:post . Possibly the freedom of his opinions may have put obstacles in the way of his preferment . He is known to have been at See also:Avignon and See also:Orange during his life, and is believed to have died in 1344, though Zacuto asserts that he died at See also:Perpignan in 1370 . See also:Part of his writings consist of commentaries on the portions of See also:Aristotle then known, or rather of commentaries on the commentaries of See also:Averroes . Some of these are printed in the See also:early Latin See also:editions of Aristotle's See also:works . His most important See also:treatise, that by which he has a See also:place in the See also:history of See also:philosophy, is entitled Milhamoth 'Adonai (The See also:Wars of See also:God), and occupied twelve years in See also:composition (1317-1329) . A portion of it, containing an elaborate survey of See also:astronomy as known to the See also:Arabs, was translated into Latin in 1342 at the See also:request of See also:Clement VI . The Milhamoth is throughout modelled after the See also:plan of the See also:great See also:work of Jewish philosophy,. the Moreh Nebuhim of See also:Moses See also:Maimonides, and may be regarded as an elaborate See also:criticism from the more philosophical point of view (mainly Averroistic) of the See also:syncretism of Aristotelianism and Jewish orthodoxy as presented in that work . The six books pass in See also:review (I) the See also:doctrine of the soul, in which See also:Gersonides defends the theory of impersonal See also:reason as mediating between God and See also:man, and explains the formation of the higher reason (or acquired See also:intellect, as it was called) in humanity,—his view being thoroughly realist and resembling that of Avicebron; (2) prophecy; (3) and (4) God's knowledge of facts and See also:providence, in which is advanced the curious theory that God does not know individual facts, and that, while there is See also:general providence for all, See also:special providence only extends to those whose reason has been enlightened; (5) See also:celestial substances, treating of the See also:strange spiritual See also:hierarchy which the Jewish philosophers of the See also:middle ages accepted from the Neoplatonists and the pseudo-See also:Dionysius, and also giving, along with astronomical details, much of astrological theory; (6) creation and miracles, in respect to which See also:Gerson deviates widely from the position of Maimonides . Gersonides was also the author of a commentary on the See also:Pentateuch and other exegetical and scientific works . A careful See also:analysis of the Milhamoth is given in See also:Rabbi Isidore Weil's Philosophie religieuse de See also:Levi-See also:Ben-Gerson (See also:Paris, 1868) . See also Munk, Melanges de Phil. wive et arabe; and See also:Joel, Religionsphilosophie d . L . Ben-Gerson (1862) . The Milhamoth was published in 156o at See also:Riva di Trento, and has been published at See also:Leipzig, 1866 . (I . |
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