Page:Mind (Old Series) Volume 11.djvu/116

 M. FRIEDL^NDER, THE GUIDE, ETC., OF MAIMO N1DES. 105 assert nothing for which they cannot quote chapter and verse. Maimonides held some important points in common with the Arabian Mutakallemim, though he differs from them both in method and in numerous details. 1 The atomic theory, the impos- sibility of the existence of a substance without accidents, the denial of the infinite, the unreliable character of the senses, are all doctrines against which Maimonides vigorously, and in some cases successfully, protests. But his agreement with the expo- nents of the Kalain on the question of Creation does not moderate his onslaught against their method, for it is their method rather than their results which he is determined to demolish. And why does he show such hostility to them? Because " first of all they considered what must be the properties of the things which should yield proof for or against a certain creed ; and when this was found they asserted that the thing must be endowed with these properties They found in ancient books strong proofs and valuable support for the acceptance or the rejection of certain opinions, and thought there was no further need to discuss them " (i. 280; cf. 311). With regard to Aristotle the revolt of Maimonides is even more remarkable. Maimonides is a thorough- going Aristotelian, and the student of the great Stagirite might turn with advantage to the opening chapters of Part ii. of the Guide for a clear exposition of some of the most important of Aristotle's doctrines. Yet Maimonides differs from Aristotle on the Creation controversy, and ridicules those " who blindly follow" the Greek philosopher who " consider it wrong to differ from Aristotle, or to think that he was ignorant or mistaken in any- thing". 2 Spinoza does not appear to have fairly taken these suggestive facts into consideration. Mainionides's radical defect he certainly detected ; but he failed to perceive that Maimonides was really paving the way for the very independence of the individual mind for which he himself so strongly contended. True, Maimonides 1 The philosophers of the " Word " the Arabian Mutakallemim de- clared that the existing order of things proves nothing, since conceivably the opposite order is equally admissible. They established in accordance with this view the Creatio ex nihilo and the Unity and Incorporeality of God. Maimonides objects to this method on the ground that the Muta- kallemim make the existence of God dependent on Creation ; and thus philosophers (of the Aristotelian school) denying Creation would thereby overthrow the doctrine of the existence of God. Maimonides accordingly prefers to adopt for argument's sake the belief in the eternity of the universe, and to prove on that basis the existence and unity of God ; he then returns on his premiss, and proves Creation. If the latter is admitted, the exis- tence of God follows, for a Creation presupposes a Creator, It may be questioned whether Maimonides was not partly led to follow this course by a latent feeling that his proofs of Creation were but imperfectly con- clusive. 2 ii. c. 15, which is a most important chapter.