BdSpinoza

Spinoza en de 'kabood JHWH' [2]

“`Ishq, Hesheq, and Amor Dei Intellectualis“. Er worden wel drie publicaties genoemd waarin het zal verschijnen (wellicht is er overlap:)

• In: Steven Nadler (Ed.), Spinoza and Medieval Jewish Philosophy. Cambridge, Cambridge University Press, forthcoming.
• In: Yirmiyahu Yovel and Aaron Garrett (Eds.), Ethica V: Amor Dei Intellectualis, Spinoza on Intuitive Knowledge and Beatitude. New York, NY: Little Room Press, forthcoming
• to be published by the Jerusalem Spinoza Institute [bij die laatste twee gaat het waarschijnlijk om dezelfde publicatie]

Dat laatste is te lezen in een artikel waarnaar ik al eens eerder verwees, n.l. in het blog “Had Spinoza zijn Deus sive Natura en amor Dei intellectualis uit de kabbala?” Dat blog is wel aardig te raadplegen in verband met het onderhavige onderwerp. Daarin ging het om dit artikel van dezelfde

Warren Zev Harvey: "Idel on Spinoza." In: Journal for the Study of Religions and Ideologies [6, 18(Winter 2007): 88-94 - PDF via dat blog]

Daarin is te lezen dat het Arabische `ishq en het Hebreeuwse hesheq beide “passionele liefde” betekenen. Dat aangekondigde artikel zal dus gaan over de verbinding van passionele liefde (Ishq / Hesheq) en de amor Dei intellectualis. Zal dan ook de kabod Elohim/JHWH aan de orde komen? We zien ernaar uit.

Tot slot neem ik hier graag een deel van een paragraaf over uit Carlos Fraenkel, Philosophical Religions from Plato to Spinoza: Reason, Religion, and Autonom [Cambridge University Press, 2012 -  books.google cf dit blog]

  WERE THE PROPHETS PHILOSOPHERS AFTER ALL?

We would expect Spinoza to explain the fact that the Hebrew Bible contains the prescriptions of reason which make up the Divine Law in the same way in which he explained that they were taught by Christ: the patriarchs, Moses, and the rest of the Hebrew prophets were accomplished philosophers who deduced these prescriptions from the idea Dei. They are the content of "prophecy or revelation" in the sense in which these notions apply to "the knowledge that we acquire by the natural light of reason." There are a number of reasons why this is what we would have expected Spinoza to say. For one thing, it is the assumption underlying the dogmatism of his early writings. Moreover, it is a standard argument used by Christians to secure the unity of the two Testaments: the wisdom of the prophets is how they participate in Christ who is "God's eternal wisdom." Spinoza could simply have said that the prophets deduced the prescriptions of reason from the idea Dei in their mind and hence from Christ. And this is what he, in fact, says about the patriarchs: as we saw, Abraham, Isaac, and Jacob regained the freedom Adam lost "under the guidance of the spirit of Christ, that is the idea Dei." Spinoza also frequently attributes philosophical doctrines to the Hebrew Bible. We saw that he interprets Adam's Fall as an allegory for the fall from freedom into bondage. We also saw that "some of the Hebrews" apprehended the substance monism of the Ethics "as if through a cloud." Another core thesis of Spinoza's metaphysics that he claims to share "with all the ancient Hebrews" (cum antiquis omnibus Hebraeis) is that God is the "immanent cause of all things (Ep. 73, G iv, 307/942; cf. E1p18). The Tetragrammaton he takes to "indicate the absolute essence of God without relation to created things" (TTP 13.5/159) while the term "glory in the Holy Scriptures" refers to the reciprocal "intellectual love" between human beings and God (E5p36s).

spinoza | 19-07-2013 | 17:17 | Link | Reacties (2)