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Mathematical Construction,
R. L A C H T E R M A N t
SALOMON MAIMON WAS, p e r h a p s , t h e first, a l t h o u g h certainly n o t the last, J e w ish t h i n k e r to u n d e r t a k e a t h o r o u g h collation o f m o d e r n p h i l o s o p h y in its
m o s t critical articulation, by Kant, a n d M a i m o n i d e a n i s m , t h e m o s t radically
p h i l o s o p h i c a l e x p r e s s i o n o f the p r e - m o d e r n Jewish tradition., U n l i k e Spinoza, w h o s e r e l a t i o n to M a i m o n i d e s is, o n the surface, u n r e l e n t i n g l y a n t a g o n i s tic, a n d unlike H e r m a n n C o h e n , f o r w h o m o n l y the ethical t e a c h i n g s o f t h e
p r o p h e t s a n d t h e sages a r e to be b r o u g h t in line with K a n t i a n m o r a l t h e o r y , ,
M a i m o n s o u g h t to h a r m o n i z e his r e v i s e d K a n t i a n i s m with t h e noetics a n d
e p i s t e m o l o g y o f M a i m o n i d e s . His a d o p t e d nora de plume s e e m s to be a p l e d g e
o f d u r a b l e , if always a m b i v a l e n t , loyalty to Rambam.s
tDavid R. Lachterman died on May zo, 1991.
' See the studies collected in Wolftnibfa~ltr Studitn zur AtgOd~rung(WolfenbOttei, 1977), especially Friedrich Niew6hner, " 'Primat der Ethik' oder 'erkennmistheoretische Begr~ndung der
Ethik'? Thesen zur Kant-Rezeption in der j0dischen Philosophic," 119-61; and the "Nachwort"
to SolomonMaimons Lebtnsgeschichu, neu hrsg. yon Zwi Batscha (Frankfurt a.M.: Suhrkamp, 1984),
329-9z. A more general conspectus is offered by Nathan Rotenstreich, Jtws and German Philosophy: The Polemics of Emancipation (New York: Schocken, 1984).
9For Spinoza and Maimonides, see the classic statement by Leo Strauss, spinoza's Critique of
Religion (N.Y.: Schocken, 1965). Strauss's view of the conflict between Maimonides and Spinoza
has been mitigated or rejected by Shlomo Pines, "Spinoza's Traaa~us Thtologico-Pol;aicm,Maimonides and Kant," Scripta Hitroso!ymilana ao (1968): $-54 and by W. Zev Harvey, "A Portrait of
Spinoza as a Maimonidean,"Journa/of the Histo~ ofPMlosophy 19 0981): 15t-Ta. For Cohen, see
his concise statement in "Innere Beziehungen der Kantischen Philosophie zum Judentum,"
Jiidische Schrifttn (Berlin, 19~4), Bd. 1: a84-3o5; cf. Sylvain Zac, Laphidosophitreligituse de Hermann
Cohen, Avant-propos de Paul Ricoeur (Paris: Vrin, 1986), esp. t81--zoL
) On his change of name from Shlomo ben Yehoshua to Salomon Maimon, see Samuel Hugo
Bergman, The Philosophy of Solomon Maimon, trans. Noah Jacobs (Jerusalem: Magnes Press, 1967
[Hebrew original, 193z]), t - $ and n. z.
[497]
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verely limited. This brings me to the second axis: How does construction
operate, for Maimon?
The Operational Axis. Again we must set out from the Kantian framework.
For Kant construction a priori is a transaction among (1) pure concepts of
the understanding, (2) transcendental imagination, and (3) the a priori forms
of intuition or sensibility, namely, space and time.~, A "constructed" concept is
a corresponding structure made present by imagination in temporal intuition
(i.e., arithmetical number) or in spatial intuition (i.e., geometrical figure).~s
Salient here is the alterity of intuition vis-a-vis understanding, an alterity
manifest in at least two respects: first, the concept is universal, while the
constructed intuition is, perforce, individual, and second, the concept has an
"interior" multiplicity (the plurality o f its marks), while the intuition is characterized by an "exterior" or extrinsic diversity of its components (i.e., distinct
temporal units or spatial segments).
Maimon denies the radical or absolute distinctness of understanding and
sensibility (II, i82; cf. II, 63). In the present context, his denial has this
fundamental consequence: time and space themselves belong, in the first
instance, to the conceptual order, not to the intuitive. In affirming this,
Maimon, in Samuel Bergman's words, "indicates his opposition to the Kantian
" N e e d l e s s to say, this is far from being the whole story, even in skeletal form. A pivotal
chapter would belong to Kant's often-ignored distinction (KdrV B 161 Anm.) between space (and
time) as "form of intuition" and space (and time) as "formal intuition." T o date, the most illuminating observations on this distinction can be f o u n d in Hans Graubner, Form and Wesen: Ein Beitrag
zur Deutung des Formbegriffs in Kants Kritik der reinen Vernunfi (= Kant-Studien, Erg~nzungsheft, Bd.
1o4) (Bonn: Bouvier, x97:t), 138-68 and Gerd Buchdahl, Metaphysics and the Philosophy of Science
(Cambridge, Mass.: M.I.T. Press, 1969), 606-15. Presumably, the constructed intuitions in mathematics are fashionings or sequential arrays of space or time as "formal intuitions."
,s It is, I think, impossible to discern a n d to follow the threads woven together into Kant's
theory of mathematical construction if one follows Jaakko Hintikka's reconstruction o f this as a
"logical" theory of the introduction of singular terms into proofs. See, among Hintikka's many
forays into this domain, "Kant's Theory of Mathematics Revisited," in Essays on Kant's Critique of
Pure Reason, ed. J. w. Mohanty and R. W. Shahan (Norman, Okla.: Univ. of Oklahoma Press,
1982 ), ~ o l - x 5. I set out my criticisms of Hintikka's interpretation in The Sovereignty of Construction
(New York: Routledge, forthcoming), Ch. 3. O t h e r insightful renditions of Kantian constructivism may be found in Robert E. Butts, Kant and the Double-Government Methodology
(Dordrecht: Reidel, 1984), 146-~ol and Gregor Bfichel, Geometrie und Philosophie. Zura Verhiiltnis
beider Vernu~t~senschaften im Fortgang yon der Kritik der reinen Vernunft zum Opus postumum (=
Kant-Studien, Erg~nzungshefte, Bd. 1~ l) (Berlin: de Gruyter, 1987), 37-131.
Fichte, in the wake of Maimon, adheres to a strong "constructivist" thesis. So, for instance, in
a posthumously published text from 181 e h e writes: "Evidence is just the absolute insight which
makes its entrance when we construct, for evidence extends only to the sphere which is to be
produced by construction . . . . This is precisely as it is in mathematics, which is commonly adduced as an example of construction" (Nachgelassene Werke, hrsg. I. H. Fichte, Bd. IX, p. 149).
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creates its own matter or stuff, in the shape of the abstract medium of relationality iiberhaupt, to be filled in by particular relations.
In a key passage from his Versuch einer neuen Logik (1794) Maimon writes:
"Every object of pure mathematics consists of the general stuff, space or time,
and a part/cu/ar form; both are a pr/or/, only with the difference that the stuff is
not produced [hervorgebracht] by the cognitive power, but is given a priori to it,
while the form is produced by the cognitive power in accord with the principle
of determinability" (V, 125).
The apparent inconsistency between one portion of this passage--"the
stuff is not produced by the cognitive p o w e r " - - a n d my previous claim can, I
think, be eliminated, or at least mitigated, as follows. T h e imagination, semu
stricto, to which Maimon consistently assigns mathematical construction and
which he calls "the faculty of fictions" (Erdichtungsvermtgen), is itself put to
work in two distinguishable registers, the symbolic and the ostensive. T h e
model for the first register is algebra; the mode/s for the second are arithmetic
and geometry as ordinarily or elementarily understood. '~
2.
THE
ALGEBRAIC
MODEL
In the too often ignored "Appendix" to his firstG e r m a n book, Versuch tiberd/e
TranscendenmIphilosophie (179 I), M a i m o n discusses at length "Symbolic Cognition and Philosophical Language" (II, s65-332). O f central concern to m e
here is his definition of "an object of symbolic cognition": ,It is a manner or
m o d e [Art]of thinking an object of intuition considered as itselfan object (but
not of intuition" (ibid.,s72). Symbolic objects correspond to what the Scholastics called "second intentions" or ~tus signatus, that is, they "objectify" the
manner of our thinking first-intentionalobjects (as in actus exerc/t~)." Sympractice foreshadowing Cartesian and post-Cartesian developments is the emphasis on numbers
as signs to be manipulated in calculation; see the important study by Hans Georg Knapp, "Zahl ais
Zeichen. Zur 'Technisierung' der Arithmetik in Mittelalter," Historia Mathematica 15 (1988): 11434. On the advent and early "practical" applications of Arabic algebra in Europe, see Frank J.
Swetz, Capitalism and Arithmetic: The New Math of the xSth Centu~) (LaSai|e, Ill.: Open Court, 1987).
One might conjecture that Descartes (and his followers) "theorizes" medieval and Renaissance
" T w o good "first approximations" to the status and role of algebra in Kant's thought may be
found in A. T. Winterbourne, "Construction and the Role of Schematism in Kant's Philosophy of
Mathematics," Studies in History and Philosophy of Science 12 (1981): 33-46 and Charles Parsons,
"Arithmetic and the Categories," Topoi 3 0984): 1 ~
(A key Kantian text occurs in his
"Reflexionen zur Mathematik" [Ak.-Ausg., Bd. XIV, pp. 54-55].)
9' The two pairs of distinctions (viz., first/second intentions, actu,~ exerc/tu.#actu,~s/gnatu.s) do not
coincide, but they do overlap, in the Medieval tradition. See L. A. Hickman, Logical Second
Intentions: Late Scholastic Theories of Higher-Level Predicates (Ph.D. Diss., University of Texas, Austin,
1971 ) and Gabriel Nuchelmans, "The Distinction Actuz Exercitus/Actus Significatm in Medieval
Semantics," in Meaning and Inference in Medieval Philosophy, ed. N. Kretzmann (Dordrecht:
Kluwer, 1988), 58-9o. It is one of the many merits of Jacob Klein's work, Greek Mathematical
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bolic cognition, furthermore, reaches far beyond the ambit of our intuitive
thinking (ibid., 279). Maimon takes as examples the number looo, Descartes's
chiligon and Euclid's p r o o f (E/ements II, 38) that triangles on equal bases and
between two parallel lines are equal to one another, in order to secure this
fundamental point: "We grasp their mode of origination [Entstehungsart] without intuiting them as already originated" (ibid., 273 ). T h e Entstehungsart of
any such unintuitable magnitude, as well as of geometrical figures taken in
their absolute exactitude, is also called its schema or form (ibid., 274-75). And
then Maimon draws the perhaps unexpected conclusion: "all empirical concepts and propositions, indeed all a priori concepts, insofar as they are not
merely forms, but objects o f intuition, as also all axioms of mathematics, are
excluded from symbolic cognition; only forms, therefore, that is, rules of the
mode of origination of objects, belong to symbolic cognition. The categories,
as well as algebraic formulae, are of this s o r t . . . " (ibid., 277; my emphasis).
This passage, together with other texts recollected before, warrants a number of speculations.
(t) When the pure understanding is at work in mathematics, form and
matter are only modally distinguishable, since the operations performed are
identical with the operations symbolically rendered or objectified.
(2) The explicit symbols of these objectified operations are the deeds of the
imagination, and this in a twofold manner:
(a) The symbols are themselves produced to stand in for the operations
they symbolize and, in fact, become in turn the matter for further operations.
(b) The imagination, "aping the understanding," as Maimon says, proceeds in accordance with a concept of the understanding as its rule of conduct
(Richtschnur; ibid., 133). Hence, the discrete elements of a cognitive operation,
"a," "'b,'" "c," for example, are arrayed by the imagination in a spatial field and,
via the latter, in a temporally indexed sequence, "a,," "b,," "ca." This spatiotemporal array/s intuitable or sensuous, and the space and time ingredients in
it are schemata or Bilde of the pure concepts of Auseinandersein and Folge.
(3) Crucial to this entire process of symbolic construction by the pure
imagination is the role of the schema as a guide to the mode of origination of
the relevant mathematical object or complex of objects. T h e imagination follows a rule or algorithm (Entstehungsregel; cf. II, 33 and 35) for the logical
genesis of the conceptual relations. The paradigm for such a rule, on
Maimon's account, is an algebraic formula (ibid., 277), since the sequential
Thought, that he calls attention to the importance of this distinction for the genesis of early
modern mathematics and physics (esp. p. 3o6, n. 324); one could also note that Leibniz still
employs the notion in actu signato in his early Dissertatiode arte c0ndnnator/a 0666), when speaking
of quality, quantity, and relation (see D/e philosophische Schriften, ed. Gerhardt [reprint, Hildesheim: Olms, 1965], IV, p. 35).
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97Leibniz, too, was intent on finding a systematic method for the discovery of algorithms; see
Paul Schreker, "Lcibniz and the Art of Inventing Algorithms," Journal of the History of Ideas 7
(1947): lo7-16. Lack of success in this domain explains why Vico refers to algebra as a divinatory
art (Operefilosofiche, ed. P. Cristofolini [Florence: Sansoni, a971], 353)9s M. Gueroult La philosophic transcendentale, 5o. Cf. Valerio Verra's remarks on construction
in Maimon in his "Nachwort" to Salomon Maimon, GesammelteWerke, Bd. VII, p. 712.
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by mechanical or kinematic m e a n s - - a compass, say--yields only an a posteriori object.so A progressus in infinitum, Maimon asserts, "is the only way we
have of constructing a concept in a totally a priori fashion" (ibid).
Every finitely expresssed symbolic equation (e.g., x* + y' = k) is, then, the
format of an infinite task. Hence, even the capacity of our understanding to
generate a priori its own "objects" is held in bounds by the gap separating the
finite form of its rules of origination from the infinitude of the execution of
those rules in each particular case. We are incapable of passing, uno iactu, from
the finite rule to its infinite realization.
It is in this mathematical setting that Maimon's exotic, but not unparalled,
conception of an infinite intellect might be re-inspected. Recall the claim
about construction from which I began: "We are, in this respect, similar to
God." Similarity is not, of course, the same as identity. How, then, does the
constructive or generative activity o f the infinite intellect differ from our own ?
What light do Maimon's interpretations ofMoreh Nebuchim I, 68 throw on this
question?
Permit me to state my speculations in a very summary fashion:
(i) Maimon often contrasts finite with infinite intellect by saying that the first
is "symbolic" or "discursive," while the second is "intuitive" (see, e.g., II, ~oo). In
keeping with what we have learned up to now about his theory of mathematics,
we can take these contrasts to mean that a finite intellect is dianoetic; an infinite,
noetic. That is, "intuitive" in this context has to do with the immediate grasp or
apprehension o f some whole in its complete integrity; its objects are omnimodo
determinatum. "Symbolic" knowledge, as we saw, conveys formulaically the structure of a whole (an infinite series, for example) but must always be expounded
stepwise, indeed by a discursive progressus in infinitum.
Does "intuitive" have any other connotations when applied to infinite intellect? Does the latter require, for example, any analogue to the "matter" of our
sensible intuition? In other terms, is anything "given" to it? Maimon addresses
this question in a formidably obscure passage of his Versuch fiber die Transcendentalphilosophie (II, 250-5 l) and concludes that what is "given" to the infinite
understanding and (thereby) intuited by it is either an objectum reale which is
not thought by it or "a simple idea of the relation of a c o n c e p t . . , to something external to it." It cannot be said with any confidence that Maimon's
solution is clear. On the second option, the given as a relation, is the relation in
some sense given to the infinite understanding by itself?. Is theoretical intelso T h e question whether Cartesian algebraic/mechanical locus-constructions "exhaust" the
infinity of points on an everywhere-dense geometrical continuum is posed by Leibniz and taken
up, for example, by Vico's mathematical m e n t o r Paolo Mattia Doria. See my essay "Vico, Doria e
la geometria sintetica," BoUtttino de/centro di studi Vichiani lo (198o): l o - 3 5 .
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derstanding puts on an imperious face and says: 'A trilateral figure must have
three angles', as if it were itself the legislator in this affair, although in fact it
must obey a legislator completely unknown to it" (III, 174-75)I cite this passage at some length since it brings out more clearly than any
other in Maimon's work the logical, if not also temporal, gap between the rulegoverned production of an object or schema (an Entstehungsregel; II, 33) and
what flows of apparent necessity from the enactment of that rule. The legislative, or constructional, activity o f the finite mind is self-legislation only in an
attenuated sense, because the full meaning of the rule is always opaque to it.
Conversely, for an infinite intellect, similarly facile in the production of
objects by virtue o f a rule o f origination, there can be no such gap. Just as in
the case of Darstellung vis-a-vis VorsteUung, here, too, cognition o f the rule
entails simultaneous recognition o f all the infinite consequences of the rule.
God may have no imagination, for Maimon, but he does know all the rules.ss
3"
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which I began. We do have a concept of God as "an infinite faculty of representation" thanks to o u r experience o f construction, in which "all the concepts of
mathematics are thought by us and at the same time presented or exhibited as
real objects" (IV, 20). Maimon goes on, at the conclusion of the passage: "God,
therefore, thinks all real objects, not merely in accord w i t h . . , the principle of
contradiction, but in the way we think the objects of mathematics (although, to
be sure, in a more complete fashion), that is, He produces them at the same
time as He thinks them" (ibid.).
Now compare part o f Maimon's Hebrew commentary on Moreh, I, 68:
"These forms of similarity [and difference] define the understanding and
distinguish it from everything else. It follows from this that the inteUigibilia,
that is, the forms aforementioned, are the understanding itself; similarly, the
intelligens, that is, the cause which produces the said forms, is the understanding, for the entire force of its operation /s the understanding i t s e l f . . , its
operation is independent o f time."s7 And a bit later, " . . . the infinite understanding, praised be He, produces [mo~ with the help of the forms of understanding the objects themselves, which are the inteUigibilia. This possibility becomes evident in arithmetic where numbers are both intellectual forms and
their objects as well."~ B
It should already be apparent from these passages that Maimon's attention
is focussed, not on the self-knowing of vo~g, as in Proclus, and not on the
identity of the intellect in actu with the mtelligibilia in actu, as in Aristotle, but
rather on the production or making of the intelligibles by means of the mind's
self-directed operations. Maimonides' dictum is "modernized" into the equivalent of atemporal logical genesis: verum et factum convertuntur.s9 This is especially evident when we take note of the reference to artithmetic in the second
passage and remember that in pure arithmetic, on Maimon's theory, the relations or structures constituting numbers subsist or are intelligible independently of their relata. Hence, the "forms of understanding," such as difference
and similarity, are the very same as the objects they are enlisted by the understanding to produce (cf. II, 19o).
This is equally, perhaps more evidently, true in the case of symbolic alge~TGibeath Hamore (Berlin, 1791), ed. S. H. Bergman and N. Rotenstreich (Jerusalem: Israel
Academy of Sciences and Humanities, 1966), lo 3.
sa Ibid., p. lO7; cf. Lebensgeschichte, 27 l, where Maimon repeats this interpretation of Guide 1,
68, but in the language of "Vorstellung," not of the Hebrew sekhel.
~9See the important comparative studies by Vincenz Rufner, "Ens et verum ConvertunturFactum et verum convertuntur. Zur Problematik mittelaltlicher und neuzeitlicher Ontologie,"
PhilosophischesJahrbuch 6o 0 9 5 o ) : 4 o 6 - 3 7 and J. A. Aeersten, "Wendingen in Waarheid. Anselmus van Canterbury, T h o m a s yon Aquino en Vico," Tijdschrift voor Filosofie 49 (1987): 187-2~8
and the criticisms of Vico's thesis ad,aanced by Stephen Gaukroger, "Vico and the Maker's Knowledge Principle," History of Philosophy Quarterly 3 (1986): 29-44.
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this discursive thinking is, so to speak, clothed in intuitive dress by the operations o f the imagination, operations yielding schemata o f the operations o f the
finite u n d e r s t a n d i n g (cf. II, 366). T h e course o f this "double schematization"
might be m a p p e d thus: purely logical relations or forms --* algebraic/symbolic
forms ---, arithmetical and geometrical "objects."
T h e " p r o o f " that this abstract m a p has a real model comes f r o m Maimon's
dissection o f the general " a n t i n o m y o f [finite] thinking." This is a proof, one
might say, a tergo. According to him, "on one side reason c o m m a n d s us not to
ascribe any reality [Realitiit] to a concept except insofar as it can be constructed, because the reality o f what cannot be constructed is merely problematical. On. the other side, reason requires that the proposition [Satz] arising
simply f r o m the complete concept, as it is t h o u g h t by the [finite] u n d e r s t a n d ing, should hold true [gelten solO, b u t not the proposition arising f r o m the
incomplete concept, as it is constructed by the imagination" (V, 164).
T h e mathematical imagination, labile as it is, on the move between formal
u n d e r s t a n d i n g a n d sensuous intuition, testifies to its divine origin by trafficking in that antinomy, that polarity.4S
Maimon, in his x791 essay on the power o f prophecy (III, 276-98 ), once
more taking Moreh Nebuchim as his proof-text, glosses Book II, chapter 3 6, on
the prophets' imagination, as the result o f divine overflow (Ausfluss--fayd.):
" T h a t u n d e r s t a n d i n g a n d imagination are not as heterogeneous as one commonly thinks can be seen if we consider that all our concepts, as, for example,
the categories, are n o t h i n g other t h a n products of the transcendental imagination" (III, 61).49 Being created in the image o f the divine does not lead to, n o r
does it invite, participation, conjunction, or identification. On this point
Maimon is at odds with al-Farabi a n d Maimonides. Rather, the polarization o f
the imagination between the infinity o f the concept and the finitude o f the
intuition is the sincerest f o r m o f imitation.
Sylvain Zac has recently posed a question to which my analysis will also
point: "But this schema, p r o d u c t o f the imagination, is it created by God? Is it
the reflection of the Idea which c a n n o t be exhibited in intuition?"s ~ Let me
put his question somewhat differently: Is all that I have said about and cited
4sCf. Jan Bransen's extended study of this antinomy (The Antinomy of Thought, 94-134).
Bransen's conclusions--e.g., "Our accounts of the relation between thoughts and objectsimply an
Antinomy. Hence, the character of their structure is aporetic. We should, nevertheless, resist the
temptation to solve the problem involved" (t66)--are very much the opposite of my own, based
on Maimon's quasi-regulative version of Maimonidean noetics.
49In promoting the (virtual) identity of the transcendental imagination and the understanding Maimon stands as the direct predecessor to Hegel (G/aubenund Wissen,Jubil~iumsausgabe,
hrsg. H. Glockner, Bd. l, pp. 297-99) and to Heidegger (Kant und das Problem der Metaphysik
[Bonn, 19~9l, Para. 26-35), both of whom see this identity as latent in Kant's own texts.
50Zac, "L'Id~e de chose en soi," 226.
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puts it: " H e n c e t h e t e r m 'fiction', which M a i m o n s o m e t i m e s uses with r e f e r ence to ideas, has n o d e p r e c a t o r y connotation."5~
T h a t Wahrheit a n d Erdichtung m a t e , that "the finite intellect" is a f e c u n d
fiction, does not, h o w e v e r , settle all the questions M a i m o n ' s t h e o r y generates.
As a close s t u d e n t o f M a i m o n i d e s , h e is a m p l y a w a r e o f the a m p h i b o l o u s or
equivocal c h a r a c t e r o f precisely those expressions e n t e r i n g into, a n d c o m i n g
from, the m a t r i x o f his " s c h e m a . " T e r m s that a r e a m p h i b o l o u s (mushakimk) o r
equivocal (mushtarik) d o m i n a t e the first b o o k o f Moreh Nebuchim, to which
M a i m o n ' s H e b r e w c o m m e n t a r y is d e v o t e d . U n d e r w h a t a p p e a r s to be a similar
inspiration, he t o o k u p the topic o f philosophical a n d rhetorical tropes in a n
essay p u b l i s h e d in 1783 as p a r t o f his Streifereien im Gebiete der Philosophie (IV,
2 4 7 - 7 2 ) a n d a g a i n in his s t u d y o f "Die philosophische S p r a c h v e r w i r r u n g e n , "
published in 1797 ( V I I , 2 1 3 - 5 8 ). T h e tropical climate o f l a n g u a g e invites
M a i m o n to try to d r a w a line o f d e m a r c a t i o n b e t w e e n equivocal p o e t r y a n d
univocal p r o s e (II, 3o3 ff.), so that the prosaic m i g h t b e c o m e a m o r e t e m p e r ate zone for b o t h p h i l o s o p h y a n d m a t h e m a t i c s .
Even so, M a i m o n does n o t cast his discourse in the f o r m o f a "philosophical
calculus" or a characteristica universalis (cf. II, 324).ss H e recognizes, if only
implicitly, that his o w n l a n g u a g e will be p e r v a d e d by equivocity, a m p h i b o l y ,
and analogy, especially w h e n he a t t e m p t s to s p e a k o f the highest matters. T w o
passages are m o s t r e v e a l i n g o f this.
T h e first is in the G e r m a n p a r a p h r a s e o f p a r t o f Moreh Nebuchim I, 68.
W h e r e M a i m o n d e s in a later c h a p t e r ( I I I , 2o; Pines trans., p. 482) is quick to
add, if p e r h a p s , only esoterically, t h a t " k n o w i n g " w h e n said o f G o d a n d o f the
finite intellect is said " h o m o n y m o u s l y , " and, e v e n m o r e to the point, that "we
can d r a w [no] a n a l o g y with r e g a r d to it [sc. divine knowing], but [it is] a totally
d i f f e r e n t thing," M a i m o n , o n the c o n t r a r y , says explicitly that the t h r e e f o l d
3, Atlas, "Maimon's Doctrine of Fiction," 374- It should be remarked, however, that on other
occasions "fiction" and "idea" are colligated in a "deprecatory," or at least restricting, manner.
See, for example, Versuch fiber die Transcendentalphilosophie(II, 263-64), where Maimon argues
that the fictions employed in the differential calculus can legitimately be said to be ideas with a
regulative use. Only when, e.g., both an infinite series and its last term are "represented" do we
have on hand an "idea" (presumably, an "idea of reason"). When the series is represented merely
as a progressusin infinitum the representation is a useful "rule of understanding."
5sIn the appendix "On Symbolic Cognition and Philosophical Language," Maimon cites at
length A. G. K,~istner'sbiting critique of the use of the mechanical "algebraic calculus" in mathematics, and then turns the same critique against those "philosophical calculators" who "calculate
in accbrdance with certain systems pro f0rma, without understanding these systems themselves"
(II, ~79-82). This critique does not prevent Maimon from elaborating a rudimentary symbolism
for his new, content-sensitive, theory of the syllogism; cf. Bergman, Philosophyof SolomonMairaon,
Appendix II: "Maimon's Logical Calculus." It may also be noted that Maimon's critique of purely
formal, quasi-algebraic, philosophical reasoning is conducted in much the same spirit as Hegel's.
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It may be objected that the distinction between "Aristotelian" and "Neoplatonic" is tenuous at best and certainly was not drawn sharply by the most
prominent Arabic-language thinkers. At least three strands of argument
would have to be discriminated from one another.
(l) It is certainly true that al-Farabi, e.g., wrote a short treatise on "The
Harmonization of the Opinions of the Divine Plato and Aristotle" (Kit~b alJam" bayn ra~ay al-.hak[mayn Aflatan al-il~M wa-Aristfil,alis, in alfar6.h"s philosophische Abhandlungen, ed. F. Dieterici [Leiden, 189o]), continuing a Hellenistic tradition exemplified by Porphyry, among others. (See R. Walzer, "Porphyry and the Arabic Tradition," in Entretiens sur l'antiquiti dassique, t.x2:
Porphyre [Geneva, 1966 ], 273-99]). As always, however, one must assess the
tenor and intention of this Farabian work. Muhsin Mahdi, in his translation,
Alfarabi's Philosophy of Plato and Aristotle (Glencoe, Ill., 196~), describes it as
"popular and political" (4). It might also be noted that the work itself mirrors
the ambivalence in the relation "harmony/disharmony" by citing the spurious
correspondence between Plato and Aristotle, in which the latter speaks of his
rationale for writing in a way accessible only to his adherents (Dieterici, ed.,
"The Harmonization," 7, cf. Majid Fakhry, "AI-Farabi and the Reconciliation
of Plato and Aristotle," Journal of the History ofldeas 26 [1965]: 469-78 and
Miriam A. Galston, "A Re-examination of AI-Farabi's Neoplatonism," Journal
of the Histo,3 of Philosophy 15 [1977]: a3-32 ).
(9) The place of the so-called Theology of Aristotle, derived in the main from
Plotinus, is complex and elusive. Avicenna, for example, calls its authenticity
into question. See the extract from Avicenna's "Letter to Kiya" in Paul Kraus,
"Plotin chez les Arabes," Bulletin de l'Institut d'Egypte 23 0 9 4 o - 4 1 ) : 272, n. 3
and the English translation in Dimitri Gutas, Avicenna and the Aristotelian Tradition: An Introduction to Reading Avicenna's Philosophical Works (Leiden: Brill,
1988), 63-64. Understanding of this matter must henceforth be rooted in the
fundamental studies by F. W. Zimmermann, "The Origins of the So-Called
Theology of Aristotle," and Paul B. Fenton, "The Arabic and Hebrew Versions of
the Theology of Aristotle," in Pseudo-Aristotle in the Middle Ages: The "Theology" and
Other Texts, ed. Jill Kraye, W. F. Ryan, and C. B. Schmitt (London: The
Warburg Institute, x986), 11 o - 2 4 o and 241-64, respectively. See particularly
Fenton, 261, n. 19, where Mulla Sadra (d. 1641) is cited as remarking that
s6See "Einleitung zur neuen Revisiondes Magazins zur Erfahrungsseelenkunde" (I II, 98-29).
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Avicenna read the Theology "as if it had been written by Plato rather than
Aristotle."
(3) These doxographical and paleographical matters to one side, the distinction I am trying to draw has to do with the philosophical differences
between two versions of the "identity thesis" rehearsed in Maimonides' dictum. In one version, here labelled "Aristotelian," the issue is the two-term
idendty of V6TIOLgand its VOTIT6V, an identity guaranteeing that what vo~g
intellects cannot be "more honorable" (zL~tLcbz~Qov)than vo~g itself (Metaph.
I e. 9.1974b99-3o). In the second version, here labelled "Neoplatonic," the
issue is the three-term identity among "what is intellecdng," intellection and
the intellected; this issue is, I think, the (remote) ancestor of the theme of selfknowing as self-consciousness. Note that, for Aristotle, knowledge seems always to be "of another" and o f itself only ~'v ~aQ~ff7~ "as a by-work" (ibid.
z974b36 ). T h e transformation o f Aristotle at the hands of Plodnus and other
Neoplatonists is illuminated by Gerhard Huber, D ~ Sein und das Absolute.
Studien zur Geschichte der ontologische Problematik in der spi~tantiken Philosophie
(Basel: Verlag fiir Recht und Gesellschaft, i953), esp. Ch. i: "Die ontologische
Auslegung des Seins als Geist." Maimonides' version seems to be the second,
"Neoplatonic" one and Maimon's "productive" modification of Maimonides
would thus be o f a piece with his modern reading of thinking as essentially
making or even self-making.
What is needed, to clarify and to test these historical and philosophical
hypotheses, is a closer analysis both of the Neoplatonic discussions of the
identity of vo0g / voTI-C6v. See, for a start, F. M. Schroeder, "Conversion and
Consciousness in Plotinus, Enneads 5, ] [io], 7," Hermes 1 ]4 0986): 184-94;
and the interpretations of Moreh, I, 68 offered by Maimonides' Hebrew commentators, Crescas, Ephodi, and Shem T o b ben Joseph Ibn Shem Tob,
among others. T h e comments o f the three authors named are printed in the
Warsaw edition of Samuel ibn Tibbon's Hebrew translation of The Guide (Warsaw, z87~).