Rambam Research Paper
Mathew Marko
Introduction to Jewish Philosophy (PHL 412)
January 8, 2012
Evil, Suffering, and the Human Condition according to the Philosophies of Rambam and Rabbi Artson.
It is impossible to look at the world and not see tremendous suffering, evil, and injustice. The existence of despotic rulers depriving millions of life and liberty, massive acts of natural destruction, untimely deaths, debilitating and deadly diseases, and more, must beg the religious person to question how this can be in a world created and ruled by a just and loving God. This study will investigate the philosophies of two great Jewish thinkers; Rabbi Moshe ben Maimon (Rambam) of the 12th century, and the modern process theologist, Rabbi Bradley Shavit Artson, …show more content…
Darkness is the absence of light and did not need to be created. If I blow out a candle, I have not created darkness, but rather, I have destroyed the light. The same holds true for good and evil. As Rambam states: “…it cannot be said of God that He directly creates evil, or He has the direct intention to produce evil; that is impossible. His works are all perfectly good. He only produces existence, and all existence is good; whilst evils are of a negative character, and cannot be acted upon. Evil can only be attributed to Him in the way we have …show more content…
Rabbi Artson seems to agree and even call upon Rambam’s discourse on the 3 main causes of suffering in the world. The first aspect is the fact that we and the world contain physical matter, and are therefore subject to growth and decay. As Rabbi Artson points out, “it is the nature of material reality to come into being, to grow and flourish for a time, and to then fall apart prior to going out of existence.”30 In much the same way as held by Rambam, Rabbi Artson reasons that decay and death are inextricably linked to the fact that we are even born at all. It is in the very nature of our physical existence. All matter is governed by natural law and much of what we now understand about quantum mechanics shows that everything exists in a state of probability. Something may or may not occur. Due to the vastness of existence and probability, there is a good deal of chance that operates, causing diversions and variety; sometimes varieties that we perceive as evil. Take a still-born child for instance. Under a different theology, one may wonder “why would God do this to
Introduction to Jewish Philosophy (PHL 412)
January 8, 2012
Evil, Suffering, and the Human Condition according to the Philosophies of Rambam and Rabbi Artson.
It is impossible to look at the world and not see tremendous suffering, evil, and injustice. The existence of despotic rulers depriving millions of life and liberty, massive acts of natural destruction, untimely deaths, debilitating and deadly diseases, and more, must beg the religious person to question how this can be in a world created and ruled by a just and loving God. This study will investigate the philosophies of two great Jewish thinkers; Rabbi Moshe ben Maimon (Rambam) of the 12th century, and the modern process theologist, Rabbi Bradley Shavit Artson, …show more content…
Darkness is the absence of light and did not need to be created. If I blow out a candle, I have not created darkness, but rather, I have destroyed the light. The same holds true for good and evil. As Rambam states: “…it cannot be said of God that He directly creates evil, or He has the direct intention to produce evil; that is impossible. His works are all perfectly good. He only produces existence, and all existence is good; whilst evils are of a negative character, and cannot be acted upon. Evil can only be attributed to Him in the way we have …show more content…
Rabbi Artson seems to agree and even call upon Rambam’s discourse on the 3 main causes of suffering in the world. The first aspect is the fact that we and the world contain physical matter, and are therefore subject to growth and decay. As Rabbi Artson points out, “it is the nature of material reality to come into being, to grow and flourish for a time, and to then fall apart prior to going out of existence.”30 In much the same way as held by Rambam, Rabbi Artson reasons that decay and death are inextricably linked to the fact that we are even born at all. It is in the very nature of our physical existence. All matter is governed by natural law and much of what we now understand about quantum mechanics shows that everything exists in a state of probability. Something may or may not occur. Due to the vastness of existence and probability, there is a good deal of chance that operates, causing diversions and variety; sometimes varieties that we perceive as evil. Take a still-born child for instance. Under a different theology, one may wonder “why would God do this to