Yehuda Halper
Biographic Data
| ID | 598285 |
|---|---|
| NAME | Yehuda Halper |
| GIVEN NAMES | Yehuda |
| FAMILY NAME | Halper |
| SIGNATURE | HALPER Y |
| AFFILIATIONS | Bar-Ilan University |
| ORCID | 0000-0003-1829-9904 |
| VERIFIED | Yes |
| TOTAL WORKS | 11 |
| TOTAL CITATIONS | 1 |
| WORKS AS AUTHOR | 11 |
| WORKS AS EDITOR | 0 |
| FIRST PUBLICATION YEAR | 2011 |
| LATEST PUBLICATION YEAR | 2025 |
| H-INDEX | 1 |
Continuity, limits, and quantity in Al-Fārābī’s paraphrase of Aristotle’s Categories
1. In the four books Abū Naṣr Al-Fārābī (d. ca. 950 CE) dedicated to promoting the order of studying Aristotle’s works,1 he recommends beginning one’s study of Aristotle with the Categories. The re
Is There a Doctor in the House of Jacob? Jacob Anatoli and the Foundations of Philosophical Study in Hebrew
In 1232, Jacob Anatoli translated the first complete corpus of Aristotelian logic into Hebrew in the form of Averroes’s five central logical middle commentaries. In an afterword to these translations, Anatoli thanks Emperor Frederick II Hohenstaufen for abundant financial support. Although scholars have suggested that Anatoli received imperial support in return for his contribution either to the Latin translation of the same works or to the intel…
Averroes’ “Epistle on Divine Knowledge” as a Dialectical Work
Averroes’ “Epistle on Divine Knowledge” presents four different dialogues on two textual levels. These dialogues, the syllogistic structure of the arguments in them, and their use of contradictories indicate that the “Epistle on Divine Knowledge” is structured nearly entirely in accordance with the descriptions of dialectic we find in Averroes’ commentaries on Aristotle's Topica . Accordingly, Averroes’ solution to the question of how God can hav…
Dialectic and Metaphysical Skepticism in Jacob Anatoli
Jacob Anatoli ( c . 1181– c . 1247 CE) would seem an unlikely skeptic. As the Hebrew translator responsible for bringing a complete program of Aristotelian logic to European Jewry, he is an unlikely skeptic of science. As author of one of the most influential medieval commentaries on the Bible, he is an unlikely skeptic of religious belief. Still, he advances arguments against the possibility of certain knowledge of both Aristotelian science and …
King Solomon's Phaedran Madness
Through an analysis of his commentary to Song of Songs, Johanan Alemanno emerges as a Hebrew representative of Renaissance Florentine neo-Platonism. His Hesheq Shelomo is a Platonic interpretation of Solomon's desire (Hebrew hesheq) that uses Hebrew Aristotelian language to provide an account of human and divine conjunction through desire that is apparently indebted to Florentine Symposium literature. Drawing on the language of Averroes' commenta…
Does Maimonides's Mishneh Torah Forbid Reading the Guide of the Perplexed ? On Platonic Punishments for Freethinkers
In one passage of the Mishneh Torah , Maimonides explicitly forbids Jews from philosophical inquiry or even freethinking. This prohibition apparently includes a ban on reading or thinking about the topics of the Guide of the Perplexed . This paper argues that Maimonides's Mishneh Torah presents a consistent rejection of open philosophical inquiry. However, what is prohibited in the Mishneh Torah is not only permitted in the Guide , but the terms …
Socrates and Socratic Philosophy in Judah Halevi's Kuzari
Socrates and Socratic Philosophy in Judah Halevi's Kuzari Yehuda Halper I Socrates cannot be considered a major figure in Judah Halevi's Kuzari by quantitative measures. In all the numerous and diverse topics discussed in Halevi's dialogue, Socrates' name appears only four times; it is mentioned once by the Philosopher at the beginning of the book and three times by the Haver later in the work.1 Furthermore, there is no sign that the King of the …
Dialecticians and Dialectics in Averroes’ Long Commentary on Gamma 2 of Aristotle's Metaphysics
While Averroes’ work is often considered to represent the culmination of the method of Aristotelian demonstration in Arabic philosophy, a short passage of his Long Commentary on Aristotle's Metaphysics Γ.2 emphasizes the prominence of dialectic and calls for a re-examination of dialectic and demonstration in Averroes’ philosophical works. In this passage Averroes describes dialectic as an acceptable form of philosophy and the dialectician as a ki…
Philosophical Allegory in Bibago
»Vielmehr bietet [der Kommentar] auf höchstem Niveau eine substantielle Auseinandersetzung mit den Hintergründen, den Zusammenhängen, der Theorie und der Praxis des Grundgesetzes. Besseres lässt sich von einem Verfassungskommentar nicht sagen.“ Herbert Günther Staaatsanzeiger für das Land Hessen 2018 (50), 1494–1495
Revision and Standardization of Hebrew Philosophical Terminology in the Fourteenth Century
Book Δ of Aristotle’s Metaphysics and Averroes’s three commentaries on it provide explanations of over thirty important metaphysical terms that are commonly used by many of the sciences. The Hebrew translation of Metaphysics Δ with Averroes’s Long Commentary, and its subsequent revision, provide a good lens with which to view the development of basic Hebrew scientific terminology and the way scientific terms were translated from Greek into Arabic…
Prayers to the God of Aristotle’s Metaphysics
In one incomplete manuscript of Aristotle’s Metaphysics with Averroes’ Long Commentary , a scribe has inserted short prayers, which seem to fit the genre of tefillot siyyum, to be read by the reader of the text upon completion of certain chapters of Book Δ of the Metaphysics . These prayers are thematically related to the content of Aristotle’s Metaphysics and Averroes’ commentary and accordingly suggest a philosophical interpretation of Judaism,…
Socrates and Socratic Philosophy in Judah Halevi's Kuzari
Socrates and Socratic Philosophy in Judah Halevi's Kuzari Yehuda Halper I Socrates cannot be considered a major figure in Judah Halevi's Kuzari by quantitative measures. In all the numerous and diverse topics discussed in Halevi's dialogue, Socrates' name appears only four times; it is mentioned once by the Philosopher at the beginning of the book and three times by the Haver later in the work.1 Furthermore, there is no sign that the King of the …
Prayers to the God of Aristotle’s Metaphysics
In one incomplete manuscript of Aristotle’s Metaphysics with Averroes’ Long Commentary , a scribe has inserted short prayers, which seem to fit the genre of tefillot siyyum, to be read by the reader of the text upon completion of certain chapters of Book Δ of the Metaphysics . These prayers are thematically related to the content of Aristotle’s Metaphysics and Averroes’ commentary and accordingly suggest a philosophical interpretation of Judaism,…
Revision and Standardization of Hebrew Philosophical Terminology in the Fourteenth Century
Book Δ of Aristotle’s Metaphysics and Averroes’s three commentaries on it provide explanations of over thirty important metaphysical terms that are commonly used by many of the sciences. The Hebrew translation of Metaphysics Δ with Averroes’s Long Commentary, and its subsequent revision, provide a good lens with which to view the development of basic Hebrew scientific terminology and the way scientific terms were translated from Greek into Arabic…
Philosophical Allegory in Bibago
»Vielmehr bietet [der Kommentar] auf höchstem Niveau eine substantielle Auseinandersetzung mit den Hintergründen, den Zusammenhängen, der Theorie und der Praxis des Grundgesetzes. Besseres lässt sich von einem Verfassungskommentar nicht sagen.“ Herbert Günther Staaatsanzeiger für das Land Hessen 2018 (50), 1494–1495
Dialecticians and Dialectics in Averroes’ Long Commentary on Gamma 2 of Aristotle's Metaphysics
While Averroes’ work is often considered to represent the culmination of the method of Aristotelian demonstration in Arabic philosophy, a short passage of his Long Commentary on Aristotle's Metaphysics Γ.2 emphasizes the prominence of dialectic and calls for a re-examination of dialectic and demonstration in Averroes’ philosophical works. In this passage Averroes describes dialectic as an acceptable form of philosophy and the dialectician as a ki…
Socrates and Socratic Philosophy in Judah Halevi's Kuzari
Socrates and Socratic Philosophy in Judah Halevi's Kuzari Yehuda Halper I Socrates cannot be considered a major figure in Judah Halevi's Kuzari by quantitative measures. In all the numerous and diverse topics discussed in Halevi's dialogue, Socrates' name appears only four times; it is mentioned once by the Philosopher at the beginning of the book and three times by the Haver later in the work.1 Furthermore, there is no sign that the King of the …
Does Maimonides's Mishneh Torah Forbid Reading the Guide of the Perplexed ? On Platonic Punishments for Freethinkers
In one passage of the Mishneh Torah , Maimonides explicitly forbids Jews from philosophical inquiry or even freethinking. This prohibition apparently includes a ban on reading or thinking about the topics of the Guide of the Perplexed . This paper argues that Maimonides's Mishneh Torah presents a consistent rejection of open philosophical inquiry. However, what is prohibited in the Mishneh Torah is not only permitted in the Guide , but the terms …
King Solomon's Phaedran Madness
Through an analysis of his commentary to Song of Songs, Johanan Alemanno emerges as a Hebrew representative of Renaissance Florentine neo-Platonism. His Hesheq Shelomo is a Platonic interpretation of Solomon's desire (Hebrew hesheq) that uses Hebrew Aristotelian language to provide an account of human and divine conjunction through desire that is apparently indebted to Florentine Symposium literature. Drawing on the language of Averroes' commenta…
Dialectic and Metaphysical Skepticism in Jacob Anatoli
Jacob Anatoli ( c . 1181– c . 1247 CE) would seem an unlikely skeptic. As the Hebrew translator responsible for bringing a complete program of Aristotelian logic to European Jewry, he is an unlikely skeptic of science. As author of one of the most influential medieval commentaries on the Bible, he is an unlikely skeptic of religious belief. Still, he advances arguments against the possibility of certain knowledge of both Aristotelian science and …
Averroes’ “Epistle on Divine Knowledge” as a Dialectical Work
Averroes’ “Epistle on Divine Knowledge” presents four different dialogues on two textual levels. These dialogues, the syllogistic structure of the arguments in them, and their use of contradictories indicate that the “Epistle on Divine Knowledge” is structured nearly entirely in accordance with the descriptions of dialectic we find in Averroes’ commentaries on Aristotle's Topica . Accordingly, Averroes’ solution to the question of how God can hav…
Continuity, limits, and quantity in Al-Fārābī’s paraphrase of Aristotle’s Categories
1. In the four books Abū Naṣr Al-Fārābī (d. ca. 950 CE) dedicated to promoting the order of studying Aristotle’s works,1 he recommends beginning one’s study of Aristotle with the Categories. The re
Is There a Doctor in the House of Jacob? Jacob Anatoli and the Foundations of Philosophical Study in Hebrew
In 1232, Jacob Anatoli translated the first complete corpus of Aristotelian logic into Hebrew in the form of Averroes’s five central logical middle commentaries. In an afterword to these translations, Anatoli thanks Emperor Frederick II Hohenstaufen for abundant financial support. Although scholars have suggested that Anatoli received imperial support in return for his contribution either to the Latin translation of the same works or to the intel…
Philosophy (10 works) · Medieval and Classical Philosophy (9 works) · Epistemology (8 works) · Metaphysics (7 works) · Literature (6 works) · Art (5 works) · Families in Therapy and Culture (4 works) · Historical, Religious, and Philosophical Studies (4 works) · Linguistics (4 works) · Theology (4 works)