Page:A History of Mediaeval Jewish Philosophy.djvu/54

for granted that good is good inherently, and God desires and commands it because it is identical with his wisdom and his will. Freedom of man does follow as a corollary from the justice of God and it is also taught in the Bible and the Talmud. The very fact of the existence of a divine law and commandments shows that man has freedom. And those passages in Scripture which seem to suggest that God sometimes interferes with man's freedom are explained away by interpretations ad hoc. Our own consciousness of power to determine our acts also is a strong argument in favor of freedom. Nevertheless the subject is felt to have its difficulties and the arguments against free will taken from the causal sequences of natural events and the influence of heredity, environment and motive on the individual will are not ignored. Judah Halevi as well as Abraham Ibn Daud discuss these arguments in detail. But freedom comes out triumphant. It is even sought to reconcile the antinomy of freedom vs. God's foreknowledge. God knows beforehand from all eternity how a given man will act at a given moment, but his knowledge is merely a mirror of man's actual decision and not the determining cause thereof. This is Judah Halevi's view. Abraham Ibn Daud with better insight realizes that the contingent, which has no cause, and the free act, which is undetermined, are as such unpredictable. He therefore sacrifices God's knowledge of the contingent and the free so as to save man's freedom. It is no defect, he argues, not to be able to predict what is in the nature of the case unpredictable. Maimonides cannot admit any ignorance in God, and takes refuge in the transcendent character of God's knowledge. What is unpredictable for us is not necessarily so for God. As he is the cause of everything, he must know everything. Gersonides who, as we have seen, is unwilling to admit Maimonides's agnosticism and transcendentalism, solves the problem in the same way as Ibn Daud. God knows events in so far as they are determined, he does not know them in so far as they are contingent. There is still another possibility and that is that God knows in advance every man's acts because no act is absolutely free. And there is an advocate of this opinion also. Hasdai Crescas frankly adopts the determinist position on the basis of God's knowledge, which cannot be denied, as well as of reason and experience, which recognizes the determining character of temperament and motive. But reward and punishment are natural and nec-