Abstract
AbstractDrawing from multiple generations of Jewish philosophy (from Maimonides until today), this article argues for the seemingly paradoxical conclusion that God is both fully, and not at all, a person. The apparent contradiction in this conclusion is resolved by appeal to a two-layered ontology.
Highlights
In this article I advance a seemingly paradoxical claim, drawn from the Jewish tradition, according to which God is both fully, and not at all, a person
A being possesses logos so long as it has a set of beliefs with non-normative content
A being has an ethos so long as it has a set of beliefs with normative content
Summary
In this article I advance a seemingly paradoxical claim, drawn from the Jewish tradition, according to which God is both fully, and not at all, a person. When I ask whether God is a person, I want to know whether He satisfies four criteria: the reflective possession of (1) logos, (2) pathos, and (3) ethos, in addition to (4) the capacity to engage in joint attention (a capacity which sustains interpersonal relations). God knows all things, but – according to Maimonides – He knows them all together as a single item of knowledge
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