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Africa and Africans do not get along well with the United States press, radio and television—and vice versa. Most Africans (whether students, individuals, or government officials) who have had some exposure believe it offers of Africa. Most directors of the U.S. media are leery of Africa and would prefer major news events to occur elsewhere. Fraternization and sympathy are mostly limited to African journalists who have lived or traveled in the United States (a considerable number on various exchange grants) and American journalists who have done an African stint. Alcoholically cursing their respective bosses, these two groups usually get on quite well.
Maimonides famously says some rather radical things about God – radical even by philosophical standards – both about what God is like “in Himself” and about God’s relationship with the created universe. Maimonides’ most detailed and sustained presentation of these radical ideas is in his discussion of divine attributes in chapters 50–70 of the Guide. Indeed, it seems evident that Maimonides’ point in that section is to make plain these radical ideas. To put matters rather simply and straightforwardly, the radical ideas are these: Strictly speaking, God shares nothing substantive in common with created beings, neither existence nor life nor power nor knowledge. Indeed, strictly speaking, God has no intrinsic nature at all, no attributes at all, and stands in no relations whatsoever to the created universe – save for negative attributes and attributes of action. Even speaking strictly, God does have negative attributes and does stand in whatever relations to the created universe are entailed by His having attributes of action.
Moses Maimonides’ Guide of the Perplexed is the greatest and most influential work in Jewish philosophy. It directly influenced Aquinas, Spinoza, and Leibniz, and the history of Jewish philosophy takes a decisive turn after the appearance of the Guide, in the wake of its Hebrew translation. Aquinas refers to “Rabbi Moyses” when he develops his own theory of analogical predication, and Spinoza has Maimonides and the Guide squarely in focus in the Tractatus Theologico-Politicus, when he presents his own theory of biblical interpretation.
Moses Maimonides' Guide of the Perplexed (c. 1190) is the greatest and most influential text in the history of Jewish philosophy. Controversial in its day, the Guide directly influenced Aquinas, Spinoza, and Leibniz, and the history of Jewish philosophy took a decisive turn after its appearance. While there continues to be keen interest in Maimonides and his philosophy, this is the first scholarly collection in English devoted specifically to the Guide. It includes contributions from an international team of scholars addressing the most important philosophical themes that range over the three parts of this sprawling work - including topics in the philosophy of language, metaphysics, epistemology, philosophy of law, ethics, and political philosophy. There are also essays on the Guide's hermeneutic puzzles, and on its overall structure and philosophical trajectory. The volume will be of interest to philosophers, Judaists, theologians, and medievalists.
Sceptical theism has been employed by its adherents in an argument aimed at undermining the so called ‘noseeum inference’. Erik Wielenberg (2010) has recently argued that there is an equally plausible argument for the conclusion that sceptical theism implies that we do not know any proposition that has word-of-God justification only. Thus, sceptical theists need to give up their argument against the noseeum inference or accept the conclusion that we do not know any proposition that has word-of-God justification only. I claim that sceptical theists need not face such a difficult choice because the argument that Wielenberg offers is not as plausible as their argument against the noseeum inference.