{"title":"1. 迈蒙尼德的上帝:亚伯拉罕的上帝还是亚里士多德的上帝?","authors":"","doi":"10.1515/9781618117892-002","DOIUrl":null,"url":null,"abstract":"Aristotle, who is referred to as Elohim and known by reason, with the God of Abraham, whose name is the Tetragrammaton and who is known by prophetic illumination. The former is the God of nature, who governs the world by a fixed order. The latter is the God of history, who is aware of all that occurs in the world and exercises personal providence that is not limited to the workings of nature. The two views of God elicit two different responses in human beings, as the Khazar king notes:","PeriodicalId":276666,"journal":{"name":"Judaism as Philosophy","volume":"111 1","pages":"0"},"PeriodicalIF":0.0000,"publicationDate":"2019-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"1","resultStr":"{\"title\":\"1. Maimonides’ God: The God of Abraham or the God of Aristotle?\",\"authors\":\"\",\"doi\":\"10.1515/9781618117892-002\",\"DOIUrl\":null,\"url\":null,\"abstract\":\"Aristotle, who is referred to as Elohim and known by reason, with the God of Abraham, whose name is the Tetragrammaton and who is known by prophetic illumination. The former is the God of nature, who governs the world by a fixed order. The latter is the God of history, who is aware of all that occurs in the world and exercises personal providence that is not limited to the workings of nature. The two views of God elicit two different responses in human beings, as the Khazar king notes:\",\"PeriodicalId\":276666,\"journal\":{\"name\":\"Judaism as Philosophy\",\"volume\":\"111 1\",\"pages\":\"0\"},\"PeriodicalIF\":0.0000,\"publicationDate\":\"2019-12-31\",\"publicationTypes\":\"Journal Article\",\"fieldsOfStudy\":null,\"isOpenAccess\":false,\"openAccessPdf\":\"\",\"citationCount\":\"1\",\"resultStr\":null,\"platform\":\"Semanticscholar\",\"paperid\":null,\"PeriodicalName\":\"Judaism as Philosophy\",\"FirstCategoryId\":\"1085\",\"ListUrlMain\":\"https://doi.org/10.1515/9781618117892-002\",\"RegionNum\":0,\"RegionCategory\":null,\"ArticlePicture\":[],\"TitleCN\":null,\"AbstractTextCN\":null,\"PMCID\":null,\"EPubDate\":\"\",\"PubModel\":\"\",\"JCR\":\"\",\"JCRName\":\"\",\"Score\":null,\"Total\":0}","platform":"Semanticscholar","paperid":null,"PeriodicalName":"Judaism as Philosophy","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.1515/9781618117892-002","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"","JCRName":"","Score":null,"Total":0}
1. Maimonides’ God: The God of Abraham or the God of Aristotle?
Aristotle, who is referred to as Elohim and known by reason, with the God of Abraham, whose name is the Tetragrammaton and who is known by prophetic illumination. The former is the God of nature, who governs the world by a fixed order. The latter is the God of history, who is aware of all that occurs in the world and exercises personal providence that is not limited to the workings of nature. The two views of God elicit two different responses in human beings, as the Khazar king notes:
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