Summary

Portrait of De Lacy O'Leary De Lacy O'Leary Arabic Thought and Its Place in History… (1922)

Even in speculative matters a surer guidance is often furnished by religious tradition than by the speculations of philosophers. God created all things from nothing; the attempt to explain the presence of imperfection and evil in the world by the theory of the eternity of matter, or by the operation of laws of nature is futile; those laws themselves must refer back to God. The difficulty arising from the mingling of evil with good in creation is admitted; the real solution is unknown, but it must be maintained that creation was the work of God in spite of the difficulties which this presents.
Source: Wikisource

Portrait of De Lacy O'Leary De Lacy O'Leary Arabic Thought and Its Place in History… (1922)

This was inevitable, for Jewish thought had as yet been much less influenced by philosophy than was the case with the Muslims. He objects also to the description of the soul as intellect, more it would appear because common usage confined "intellectual activity" too much to philosophical speculation, and especially he protested against the implication that only souls of philosophers were finally united to the Agent Intellect. The soul of man is a spiritual substance and imperishable; it does not win immortality by intellectual activity but is necessarily immortal by its own nature.
Source: Wikisource

Portrait of De Lacy O'Leary De Lacy O'Leary Arabic Thought and Its Place in History… (1922)

He admits, however, that the passive soul in man is influenced by the Agent Intellect, which he seems to regard as the wisdom of God personified. Generally, therefore, Hal-Levi defined Jewish orthodoxy as against the teachings of the philosophers: he recognises the force of philosophical speculation, but is himself distinctly conservative. God was literally the creator, and no philosophical definition of creation which tended to explain it otherwise than according to traditional belief was permissible.
Source: Wikisource

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