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JEWISH PHILOSOPHY |
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by Berachyah
On The Sources of Knowledge There are three distinct forms of knowledge. First, the knowledge resulting from observation, i.e., knowledge gained through the senses, which are the primary sources of feeling known as the five senses, viz: sight, hearing, smell, taste, and touch. Secondly the knowledge of the intellect that is, the instrument of sense, and without the association of the emotions; for instance, determining in our mind the beauty of truth and the abhorring of falsehood, without having before us any presentative images. Thirdly, intuitive knowledge, which a man is bound to believe, and the perception of which is forced upon him, his consciousness being compelled to accept it as true; for if he did not accept it as true, he would, as a natural consequence, have to deny the existence of mind altogether, and to make out knowledge to be a liar. On the Classification of Knowledge All knowledge may be divided into three parts: First, the science of created matter, i.e., the science of the nature of all bodies, and their accidental properties. This is required for the purposes of this world, and it is the lowest form of knowledge. Midway stands the science, which we might term the "auxiliary science," such as the science of numbers and their computations, the science of astronomy, and the science of music. These two departments of knowledge form the basis of all the secrets of the world and of the several advantages to be derived from them; inasmuch as they enlighten us with regard to the various handicrafts, and all forms of tactics, which are necessary for the development of the human body, and for worldly acquisitions. The third science is that of theology, vix: the science of the knowledge of God, and the knowledge of His Law and Commandments, such as may be grasped by the soul and the intellect. Now, every subdivision of this science, however diverse in various interests, becomes so many introductions, afforded us by God, to become acquainted with the Torah. It is the highest form of knowledge; we are bound to cultivate it for the purpose of attaining a proper understanding of our Law, and not for the purpose of attaining worldly advantages thereby.
Excerpted from Wisdom of the Hebrews, edited by Brian Brown |
The Cambridge Companion to Medieval Jewish Philosophy, by Daniel H. Frank
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