La naturaleza de la filosofía de Moisés ben Maimón es aristotélica tanto de fondo como en su intención de alcanzar la mayor verdad para el hombre religioso e iniciado que se aplica a ello. Este marco intelectual sirve de base para entender las verdades que guardan las Sagradas Escrituras del judaísmo, mismas que están animadas por el espíritu de profecía y por una profunda religiosidad que se hunde en el misticismo, y que permite completar el cuadro de la realidad que podemos alcanzar como hombres. En este trabajo se buscan aclarar los fundamentos teóricos e ideológicos que guardan el complejo intento de su argumentación, así como el empleo de recursos retóricos, alegóricos y exegéticos en general, para armonizar su discurso religioso del que como rabino forma parte, combinado con su talante filosófico de cuño aristotélico árabe.
Palabras claveAristotelismo, retórica del ocultamiento, racionalismo moderado, exégesis bíblica, filosofía de la religión.
As is well known, in his Summa theologiae Thomas Aquinas defends from an Aristotelian perspective the scientific nature of sacra doctrina, arguing that it is a science that is subaltern to the knowledge that God has of Himself. Thomas' interpretation of the Aristotelian doctrine on science allows him to argue that the conclusions of sacra doctrina are reducible to the articles of the faith as to its first principles. What is not well known, however, is that St. Thomas in other texts modifies his view on the way in which sacra doctrinafulfills the requirements for a science. This has been made evident in part by certain recent critical editions, such as Boyle›s edition of the Lectura Romana, and especially by Oliva's edition of the prologue to the Commentary on the Sentences. Although the articles of the faith are evident in themselves (per se), these texts, seen chronologically, show that throughout his career Aquinas hesitates in acknowledging that from our perspective (quoad nos) the articles of the faith are neither evident nor demonstrable, but are objects of religious faith. Throughout these texts Aquinas progressively admits that there exists an imperfection in the mode in which we know sacra doctrina in this life (in via); therefore, sacra doctrina in a certain way falls short of the perfect ratio of science, at least quoad nos.
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