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By Robert Chazan

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Sample text

The justification for the intellectualizing element which makes up his I-theory falls, then, from the superficially objective "intent" of Scripture to philosophic speculation which determines that intent. The philosophic justification for the notion of providence according to the intellect, within Maimonides' presentation of his own view, is presented as follows: But I believethat providenceis consequentupon the intellectand attachedto it.

On prophecy, p. 113. On providence, pp. 126-128. The comment on providence is as follows: "Undoubtedly, Aristotle's and even his teacher Plato's opinion on this matter are equivalent to the Torah's view, according to the Guide's interpretation" (p. 128). See also Barry Mesch, Studies in Joseph Ibn Caspi (Leiden, 1975) p. 103. " 7. Samuelson, "Review," p. 108. 8. Samuel Ibn Tibbon's position is reviewed below. For Pines, see "Translator's Introduction," pp. lxv-lxvii. 28 CHARLES M. RAFFEL and implicitly denies that connection.

48. As mentioned in n. 29 above, Leo Strauss noted the phenomenon but did not apply it to a sustained treatment of Maimonides' theory. "The significance of the singular and the plural in Maimonidean usage comes out most clearly in the discussion of Providence. ' " See Strauss, Persecution and the Art of Writing, p. 83. 49. Guide, III/17, p. 469. 50 The combined assertions of man's absolute ability to act and God's justice in rewarding and punishing man according to his deserts form the substance of this opinion.

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