Israel and Humanity - The value of philosophical doctrine in Judaism

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Philosophical value of the Hebrew doctrine.

§ 1.

To properly appraise the value of philosophical doctrine on the Jewish identity of divine and human laws, we can not do better, we believe that to reproduce the thoughts of many writers from near and far have approached this unit.

Sensory and intellectual life was considered in the same manner as we consider the moral and religious life, that is to say that as nature takes possession of herself. "What is it that the external perception? we are told. It is nature becoming somehow subjective consciousness only to find themselves doing in its reality and its phenomena. When we see is the light that gets ... When we hear is the sound that means. The senses belong to nature, from nature, is nature in its immanence who sees, hears ". It adds that "man is the supreme work of the power that creates bodies and that his mind is just the latest level of consciousness that is gradually taking successive efforts in the spirit immanent in the world .. . What the human mind? They are universally obeyed the laws of matter and imagination objectively perceiving themselves to a faculty aware of our philosophical soul ".

A sociologist writing on his side: The man is nature become conscious of itself, is the supreme effort of nature to understand oneself, to be known to exist. It almost seems that the scale of beings having grown to that point, it no longer needs to go beyond, because man, unlike the happens to other animals has the ability to grow indefinitely ". This decision by the nature of man to prove precisely, in our opinion, it runs out in him, he is completely and that all she has is the man who has given, but the ideal man, Adam primitive contained much more than he has given, as well as the soul surpasses in power realities that shape the body, so that human remains progressive and continues even in the evolutionary period, the work he has begun another way in the creative period, until the day the planet, this body of humanity, who completed his career, will return to 'chaotic state to be worked again with his soul, Adam, and lead, thanks to the progress already achieved, a more perfect humanity.

Hartmann's theory according to which a spirit gifted and well educated reveals unconscious harmony between nature and he has enough affinity for the Hegelian system of logic that is both science reality, the idea is everything, that is to say the only substance, the sole and absolute subject, the evolution of the universe is that the spontaneous and purely dialectical idea. The same doctrine is demonstrated even more simply, if we observe the intelligibility of the universe, by which the human mind contemplates its own laws in the True and the Beautiful bursting in nature and the law that formed the human intelligence is also the one that ordered the universe. "The Act governs the verb of the verb and the nature of man," wrote Edgar Quinet "and elsewhere, searching the key natural events of world history, he said:" Now I can understand my curiosity about the arts, literature, philosophies, I see that these surfaces hidden depths that envelop the human truths of natural truths, that the laws of empires reveal the laws of organic beings "

Already pushing the assumptions philosophers imagined that several principles of things, or material or abstract, Aristotle complained that we did so a piece of the universe informs rather than a composition, but a series of episodes where the beings under different root causes, nothing is necessarily. Herbert Spencer expresses basically a similar idea when he writes: "As the universe through the pristine print for centuries has shaped humanity in his image and made it down in its own laws, humanity turn to printing low little man in his forms and his organization will eventually get him into a whole, the individual will itself and the world ". We know the system Taine and other thinkers, from which the products or manifestations of human thought should be considered part of natural history, laws of nature are themselves the agents or factors of civilization. Perhaps they are mistaken in understanding this action as taking place in the historical field and humanity already formed. The real point of contact between nature and humanity predates the demarcation established between one or the other, it is in the creative idea is embodied in man, the only true incarnation the Word, to effect the redemption of nature by elevating through the faculty development that is in him and which exceeds far beyond whose ideal reality.

The axiom of Spinoza proclaiming the identity of nature with the laws of thought responds to what is truth in the claims of those who argue that the The mind is governed by the same laws as material, as evidenced by the common language of all people who use the same terminology to describe phenomena or intellectual property. Even the laws more remote and less apparent who are found by scientists in full compliance, whether they concern the processes of external nature, or they concern the operations of the mind or thinking faculty. Thus they show us how the most significant psychological facts give the form in which occurs external nature, that is to say, the efficient cause, activity, aspiration towards a final goal . Here we find what we have called the theory of Hebrew or macrocosm of the universe designed on the type of the man as the microcosm is man conceived on the type of universe in its evolution since it goes through all embryonic stages corresponding to the zoological and paleontological order.

Listen Now the interpreter of a philosophical system which, in its originality and depth, presents striking similarities with the Kabbalistic theosophy "The law says Ravaisson that all degrees of existence makes the efficient causes final causes and the plurality of elements to the unity of being is also the law of order that all beings as so many elements compose a unique being, the cosmos, which includes higher order any other order " . And training of Cosmos for this author as a limitation to the Kabbalists, a sacrifice to the Infinite Divine, lethargy which one wakes up in man . But here is what interests us most for our current research. "If by examining ourselves, says the same thinker, we discover in the laws of our business the laws of things is that we're not just an individual being, but also the divine being that s awakening to the reflective knowledge of its own essence ". It follows, in our opinion, as a natural consequence that the principle according to which man is the image of God in the sense we understand it is closely related to that of the unit physical and moral law.

§ 2.

Here's more evidence in favor of the doctrine. It was observed that the man being included in the world, the principles of things are universal only if it spread to his moral nature. Pythagoras and Plato have one law for the government of individuals, cities and skies. Spinoza's Ethics begins later by the doctrine of substance. Any philosophy becomes a legal entity, any conception of the universe a conception of man and his destiny. The man, a fragment of the world, participates in its laws which the moral law is a deduction. Leibniz seems to think that Malebranche as that Christian theology calls the order of grace, so to speak earlier on the order of nature or, as he puts it, that one parallel to another.

It is known that Montesquieu defines the law "the expression of the necessary reports that derive from the nature of things" and it was objected in this connection that its sole purpose is ultimately happiness, social coercion should be reduced to a minimum and that any law, intended to quickly develop utility, will not in itself an evil. But we must distinguish here between positive law and written law and domestic morality, it is the latter that Montesquieu gives the definition and the other is intended to apply to the extent and manner most suitable to achieving happiness. Are there any elsewhere in the universe, one law that has praised the sole purpose of those it governs? All tend to focus on order and harmony between human beings created and there is no reason why that man is an exception to this rule. Furthermore, what is happiness that is said to be the sole purpose of the law? This is undoubtedly the general welcomes in this case we do not see why it would not justify all the particular laws of any kind they were, when they are needed to achieve that end. If so the simple utilitarian perspective, one can not argue otherwise in a system that does not recognize the purpose for interest alone, the number of laws should be so obviously not always the smallest possible, but one order and justice require.

There is one sense in which we reject the doctrine that is true, is that of the usual moral transformation of the provisions of the statute, so that we can then do without it. Herbert Spencer is going to design an ideal state of society which would be the absence of any coercive act and the complete autonomy of the individual. Understood in the sense not only social, but religious doctrine is that of Jeremiah , when it predicts that the Act will eventually be written in the hearts and the men will not need to learn from each other. Moses too had announced, perhaps as an ideal, that his act had its seat on the mouth and heart. And who knows whether, considering the happy time Messianic happened, Christianity did not believe thus authorized to decree the abolition of the law, thus giving a false interpretation to the prophecy Jeremiah who had no intention of abolishing anything?

The Roman spirit, while practice and it was positive, had an idea of the law so transcendent that it closely resembles the design of the Tao of the Far East and the Torah considered, as is precisely the Kabbalah to the point of view cosmological and metaphysical. Just remember that the Roman jurisprudence pretended to embrace the whole moral and even the universal science, since it defined itself "the knowledge of things divine and human things ".

On the other side of the intellectual horizon, we see problems arise ideologues whose only solution lies in the identity of the laws which we speak. Kant asked why, because one thing is, it is necessary that another be? I understand very well how a result from a principle, according to the law of identity, since it suffices to analyze the concept of one to force out another. Thus the necessity causes the immutability, composition, divisibility, infinity, omniscience. But how can a thing derives from another, either under the law of identity, that is what I would like us m'expliquât ". At these words of Kant, it is possible to answer that, do not see why you could not invoke the same principle of identity to explain the relationship between cause and effect, it reflected that one such so he plays this same role in a way the real word incarnate. Then if the intention was to seek the philosopher, not why this link exists, but why we have the concept, the fact of the succession itself proving nothing as Kant showed, that there would one thing to answer, we think, is that just because our mind is a faithful mirror of nature, which it becomes aware of itself, it captures well the relationship of the facts as in reality.

Mr. Séailles says that science is only the subjective side movements of matter, brought by the movements of the brain. "Nature and God, he writes as logically involved the concepts that represent the thought;'s work mind this geometry is to find living with endless deductions fulfill the eternal and immense science is deductive or she is not. The Intelligible in us has become the intelligence and the sequence of our ideas, we must find the sequence of things. Thus science is in the mind, reason is the light that discovers, the effort is the dialectical movement through which the light is projected onto the universe perfect binding is indistinguishable from the real world ". It is impossible to ignore the analogy presented by these thoughts with the ideas Hebrew when the same author writes that the man, turning to itself, is not trapped in the narrow confines of a closed individuality, that he contemplates the universal and absolute and by analyzing his own thought, he discovers not empty forms, general types, rock obstructions, but being in its essence and its laws. And just as the rabbis see in the Torah, which became law of man, the plan that has served God in building the world we mean what we say independent scientist as the human mind, in his scientific research, like an architect who, in charge of finding a plan of a building constructed, by disentangling the intentions and the plan would restore order and in its primitive simplicity. "The material cause and formal cause, he says, the elements and the combination of engineering, is that enough to build the world? No, the creative imagination can not work in this field obeying the universal laws which dominate all necessary and become reality in mind the laws of thought, the principles of all science and all logic ".

This, therefore science and religion, the law of the universe and of man, the Wisdom and the Torah identified. We will now indicate a consequence of which we leave to the reader in assessing the importance, is that science is entirely religious; all knowledge is sanctified and the intellectual act becomes a moral act by excellence. It criticized the Kabbalah to be an ascetic, after all we've said, maybe going to understand is that we want for the future of reason and science, much like asceticism Judaism that makes human organization something divine.