Front Page Titles (by Subject) CHAPTER LVIII - A Guide for the Perplexed
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CHAPTER LVIII - Moses Maimonides, A Guide for the Perplexed 
A Guide for the Perplexed, translated from the original Arabic text by M. Friedlaender, 4th revised ed. (New York: E.P. Dutton, 1904).
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This chapter is even more recondite than the preceding. Know that the negative attributes of God are the true attributes: they do not include any incorrect notions or any deficiency whatever in reference to God, while positive attributes imply polytheism, and are inadequate, as we have already shown. It is now necessary to explain how negative expressions can in a certain sense be employed as attributes, and how they are distinguished from positive attributes. Then I shall show that we cannot describe the Creator by any means except by negative attributes. An attribute does not exclusively belong to the one object to which it is related; while qualifying one thing, it can also be employed to qualify other things, and is in that case not peculiar to that one thing. E.g., if you see an object from a distance, and on enquiring what it is, are told that it is a living being, you have certainly learnt an attribute of the object seen, and although that attribute does not exclusively belong to the object perceived, it expresses that the object is not a plant or a mineral. Again, if a man is in a certain house, and you know that something is in the house, but not exactly what, you ask what is in that house, and you are told, not a plant nor a mineral. You have thereby obtained some special knowledge of the thing; you have learnt that it is a living being, although you do not yet know what kind of a living being it is. The negative attributes have this in common with the positive, that they necessarily circumscribe the object to some extent, although such circumscription consists only in the exclusion of what otherwise would not be excluded. In the following point, however, the negative attributes are distinguished from the positive. The positive attributes, although not peculiar to one thing, describe a portion of what we desire to know, either some part of its essence or some of its accidents; the negative attributes, on the other hand, do not, as regards the essence of the thing which we desire to know, in any way tell us what it is, except it be indirectly, as has been shown in the instance given by us.
After this introduction, I would observe that,—as has already been shown—God’s existence is absolute, that it includes no composition, as will be proved, and that we comprehend only the fact that He exists, not His essence. Consequently it is a false assumption to hold that He has any positive attribute; for He does not possess existence in addition to His essence; it therefore cannot be said that the one may be described as an attribute [of the other]; much less has He [in addition to His existence] a compound essence, consisting of two constituent elements to which the attribute could refer; still less has He accidents, which could be described by an attribute. Hence it is clear that He has no positive attribute whatever. The negative attributes, however, are those which are necessary to direct the mind to the truths which we must believe concerning God; for, on the one hand, they do not imply any plurality, and, on the other, they convey to man the highest possible knowledge of God; e.g., it has been established by proof that some being must exist besides those things which can be perceived by the senses, or apprehended by the mind; when we say of this being, that it exists, we mean that its non-existence is impossible. We then perceive that such a being is not, for instance, like the four elements, which are inanimate, and we therefore say that it is living, expressing thereby that it is not dead. We call such a being incorporeal, because we notice that it is unlike the heavens, which are living, but material. Seeing that it is also different from the intellect, which, though incorporeal and living, owes its existence to some cause, we say it is the first, expressing thereby that its existence is not due to any cause. We further notice, that the existence, that is the essence, of this being is not limited to its own existence; many existences emanate from it, and its influence is not like that of the fire in producing heat, or that of the sun in sending forth light, but consists in constantly giving them stability and order by well-established rule, as we shall show: we say, on that account, it has power, wisdom, and will, i.e., it is not feeble or ignorant, or hasty, and does not abandon its creatures; when we say that it is not feeble, we mean that its existence is capable of producing the existence of many other things; by saying that it is not ignorant, we mean “it perceives” or “it lives,”—for everything that perceives is living—by saying “it is not hasty, and does not abandon its creatures,” we mean that all these creatures preserve a certain order and arrangement; they are not left to themselves; they are not produced aimlessly, but whatever condition they receive from that being is given with design and intention. We thus learn that there is no other being like unto God, and we say that He is One, i.e., there are not more Gods than one.
It has thus been shown that every attribute predicated of God either denotes the quality of an action, or—when the attribute is intended to convey some idea of the Divine Being itself, and not of His actions—the negation of the opposite. Even these negative attributes must not be formed and applied to God, except in the way in which, as you know, sometimes an attribute is negatived in reference to a thing, although that attribute can naturally never be applied to it in the same sense, as, e.g., we say, “This wall does not see.” Those who read the present work are aware that, notwithstanding all the efforts of the mind, we can obtain no knowledge of the essence of the heavens—a revolving substance which has been measured by us in spans and cubits, and examined even as regards the proportions of the several spheres to each other and respecting most of their motions—although we know that they must consist of matter and form; but the matter not being the same as sublunary matter, we can only describe the heavens in terms expressing negative properties, but not in terms denoting positive qualities. Thus we say that the heavens are not light, not heavy, not passive and therefore not subject to impressions, and that they do not possess the sensations of taste and smell; or we use similar negative attributes. All this we do, because we do not know their substance. What, then, can be the result of our efforts, when we try to obtain a knowledge of a Being that is free from substance, that is most simple, whose existence is absolute, and not due to any cause, to whose perfect essence nothing can be superadded, and whose perfection consists, as we have shown, in the absence of all defects. All we understand is the fact that He exists, that He is a Being to whom none of His creatures is similar, who has nothing in common with them, who does not include plurality, who is never too feeble to produce other beings, and whose relation to the universe is that of a steersman to a boat; and even this is not a real relation, a real simile, but serves only to convey to us the idea that God rules the universe; that is, that He gives it duration, and preserves its necessary arrangement. This subject will be treated more fully. Praised be He! In the contemplation of His essence, our comprehension and knowledge prove insufficient; in the examination of His works, how they necessarily result from His will, our knowledge proves to be ignorance, and in the endeavour to extol Him in words, all our efforts in speech are mere weakness and failure!