Difference between revisions of "Philosophy:Divine Providence/2"
Jump to navigation
Jump to search
This topic has not yet undergone editorial review
| Line 12: | Line 12: | ||
<point><b>Miracles</b> – According to this view, all occurrences are technically "miracles", and what is colloquially called miracles are just cases where Hashem's interference is more obvious than usual.</point> | <point><b>Miracles</b> – According to this view, all occurrences are technically "miracles", and what is colloquially called miracles are just cases where Hashem's interference is more obvious than usual.</point> | ||
<point><b>Theodicy</b> – According to the Ash'arite view, Good and Evil are whatever Hashem wants and does not want, respectively. Thus, since all happenings are due to Hashem's direct decision, evil does not, by definition, exist. In contrast, the other proponents of this approach believe in free will and objective good and evil, thus enabling the existence of evil in the world. However, all of Hashem's intervention in the world is ultimately just, and all actions are rewarded and punished either in this world or the next.</point> | <point><b>Theodicy</b> – According to the Ash'arite view, Good and Evil are whatever Hashem wants and does not want, respectively. Thus, since all happenings are due to Hashem's direct decision, evil does not, by definition, exist. In contrast, the other proponents of this approach believe in free will and objective good and evil, thus enabling the existence of evil in the world. However, all of Hashem's intervention in the world is ultimately just, and all actions are rewarded and punished either in this world or the next.</point> | ||
| − | <point><b>Human Equality</b> – All humans receive divine intervention equally, | + | <point><b>Human Equality / Humans and Animals</b> – All humans receive divine intervention equally, and such intervention is no different than the intervention on behalf of other animals, or even non-living things in the world.</point> |
<point><b>Prophecy</b> – According to this approach, prophecy is one of the manifestations of Hashem's intervention, and is unlimited, except by Hashem's will.</point> | <point><b>Prophecy</b> – According to this approach, prophecy is one of the manifestations of Hashem's intervention, and is unlimited, except by Hashem's will.</point> | ||
<point><b>Biblical Sources</b></point> | <point><b>Biblical Sources</b></point> | ||
| + | </category> | ||
| + | <category>Hashem Itervenes on Behalf of Individuals | ||
| + | <opinion>Hashem Intervenes for All Humans | ||
| + | <mekorot><multilink><a href="MorehNevukhim3-17" data-aht="source">Rambam</a><a href="MorehNevukhim3-17" data-aht="source">Moreh Nevukhim 3:17</a><a href="MorehNevukhim3-18" data-aht="source">Moreh Nevukhim 3:18</a><a href="MorehNevukhim3-51" data-aht="source">Moreh Nevukhim 3:51</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">About R. Moshe b. Maimon</a></multilink>, <multilink><a href="RadakTehillim145-15-17" data-aht="source">Radak</a><a href="RadakBereshit9-5" data-aht="source">Bereshit 9:5</a><a href="RadakMelakhimI13-28" data-aht="source">Melakhim I 13:28</a><a href="RadakYechezkel20-32" data-aht="source">Yechezkel 20:32</a><a href="RadakYonah1-2" data-aht="source">Yonah 1:2</a><a href="RadakTehillim145-15-17" data-aht="source">Tehillim 145:15-17</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>, <multilink><a href="RambanIyyov35-11" data-aht="source">Ramban</a><a href="RambanShemot13-16" data-aht="source">Shemot 13:16</a><a href="RambanDevarim11-13" data-aht="source">Devarim 11:13</a><a href="RambanIyyov35-11" data-aht="source">Iyyov 35:11</a><a href="RambanIyyov36-2" data-aht="source">Iyyov 36:2</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink></mekorot> | ||
| + | <point><b>Causality</b> – According to the Rambam, everything unrelated to humans occurs as a result of pure chance. However, when a human is involved, everything is a result of either human choice, or divine determination.</point> | ||
| + | <point><b>Laws of Nature</b> – According to this approach, the laws of nature exist, but are not absolute. Generally these laws apply, but when humans are involved, there is divine providence which disregards the laws of nature.</point> | ||
| + | <point><b>Miracles</b> – According to this approach, miracles may occur when the divine providence affects nature, and changes it in a noticeable manner.</point> | ||
| + | <point><b>Theodicy</b></point> | ||
| + | <point><b>Humans and Animals</b> – According to the Rambam, humans are unique due to having an intellect (שכל), which can join with the Active Intellect (השכל הפועל), thus resulting in divine providence over the individual. Ramban avoids referring to the Active Intellect, but similarly explains that since animals are not capable of recognizing Hashem, He does not care about their actions, in contrast to humans who are capable of recognizing Hashem and thus knowing good and evil. This approach therefore states that while humans may hunt animals with impunity, animals who kill humans will be punished.</point> | ||
| + | <point><b>Human Equality</b> – Hashem intervenes on behalf of all humans. However, according to the Rambam, this intervention is dependent on the person's connection to the Active Intellect; the more one has intellectually achieved, the more divine providence one receives.</point> | ||
| + | <point><b>Prophecy</b> – According to Rambam, reaching the highest levels of connection to the Active Intellect is a prerequisite for prophecy. Thus, the prophetic revelation is just one aspect of the high level of divine providence given to the prophets.</point> | ||
| + | <point><b>Biblical Sources</b> – Rambam cites Chavakuk 1:14, which states "כְּרֶמֶשׂ לֹא מֹשֵׁל בּוֹ", implying that animals (as opposed to the humans mentioned earlier in the verse) are not directly ruled by Hashem. Other verses, which imply that Hashem provides sustenance to animals, refer only to general intervention on the level of the animal species as a whole.</point> | ||
| + | </opinion> | ||
</category> | </category> | ||
</approaches> | </approaches> | ||
</page> | </page> | ||
</aht-xml> | </aht-xml> | ||
Latest revision as of 01:38, 26 August 2019
Divine Providence
Exegetical Approaches
Hashem Intervenes in Everything
Sources:Bavli Shabbat, Bereshit Rabbah, Ash'arite and Mu'tazilite views in Rambam, R. Pinchas of Koretz, R. Shneur Zalman of Liadi
Causality – This approach denies the involvement of chance in the world. However, they divide in regards to free will and determinism. The Ash'arite view, as presented by the Rambam, denies the existence of free will, and states that even human actions are directly decided by Hashem. Thus, the whole history of the world was predetermined, but not by natural laws, but rather by Hashem's determinations. In contrast, the Mu'tazilite view accepts the idea of free will, stating that everything not caused by free will is caused by divine intervention.
Laws of Nature – This approach denies the existence of laws of nature. Any so called "laws" are just statistical claims regarding what Hashem usually decides will happen. For example, a ball does not fall to the ground due to gravity, but rather due to Hashem's individual decision, and the law of gravity only states that Hashem usually decides balls should fall down and not up.
Miracles – According to this view, all occurrences are technically "miracles", and what is colloquially called miracles are just cases where Hashem's interference is more obvious than usual.
Theodicy – According to the Ash'arite view, Good and Evil are whatever Hashem wants and does not want, respectively. Thus, since all happenings are due to Hashem's direct decision, evil does not, by definition, exist. In contrast, the other proponents of this approach believe in free will and objective good and evil, thus enabling the existence of evil in the world. However, all of Hashem's intervention in the world is ultimately just, and all actions are rewarded and punished either in this world or the next.
Human Equality / Humans and Animals – All humans receive divine intervention equally, and such intervention is no different than the intervention on behalf of other animals, or even non-living things in the world.
Prophecy – According to this approach, prophecy is one of the manifestations of Hashem's intervention, and is unlimited, except by Hashem's will.
Biblical Sources
Hashem Itervenes on Behalf of Individuals
Hashem Intervenes for All Humans
Causality – According to the Rambam, everything unrelated to humans occurs as a result of pure chance. However, when a human is involved, everything is a result of either human choice, or divine determination.
Laws of Nature – According to this approach, the laws of nature exist, but are not absolute. Generally these laws apply, but when humans are involved, there is divine providence which disregards the laws of nature.
Miracles – According to this approach, miracles may occur when the divine providence affects nature, and changes it in a noticeable manner.
Theodicy
Humans and Animals – According to the Rambam, humans are unique due to having an intellect (שכל), which can join with the Active Intellect (השכל הפועל), thus resulting in divine providence over the individual. Ramban avoids referring to the Active Intellect, but similarly explains that since animals are not capable of recognizing Hashem, He does not care about their actions, in contrast to humans who are capable of recognizing Hashem and thus knowing good and evil. This approach therefore states that while humans may hunt animals with impunity, animals who kill humans will be punished.
Human Equality – Hashem intervenes on behalf of all humans. However, according to the Rambam, this intervention is dependent on the person's connection to the Active Intellect; the more one has intellectually achieved, the more divine providence one receives.
Prophecy – According to Rambam, reaching the highest levels of connection to the Active Intellect is a prerequisite for prophecy. Thus, the prophetic revelation is just one aspect of the high level of divine providence given to the prophets.
Biblical Sources – Rambam cites Chavakuk 1:14, which states "כְּרֶמֶשׂ לֹא מֹשֵׁל בּוֹ", implying that animals (as opposed to the humans mentioned earlier in the verse) are not directly ruled by Hashem. Other verses, which imply that Hashem provides sustenance to animals, refer only to general intervention on the level of the animal species as a whole.
