Rabinum istum, virum alias doctissimum. Spinoza’s Stance towards the Paradigm of the Aristotelic-Averroistic Tradition in Medieval Jewish thought. The aim of this Article is twofold. On the one hand, it shows some significant consequences (both metaphysical and logical) of one of the pivotal issues in the so-called Aristotelian-Averroistic paradigm of thought of Jewish philosophy in the thirteenth and fourteenth centuries (mainly Maimonides and Gersonides). This issue concerns the role of God who, by cognizing Himself or Himself and the forms or essences assimilated to Himself, gives origin to the world, which is mentioned by Spinoza in E2P7S. On the other hand, some themes in Spinoza’s philosophy are traced back to this medieval background. Particular attention is paid to several points of tension between this traditional medieval paradigm and Spinoza’s metaphysics of expression together with its original claim that God’s noesis noeseos pertains only to divine Natura naturata. The starting point is provided by recent works (a book by Yitzhaq Melamed and a collection of essays edited by Steven Nadler) which have addressed the problem of the relation, within Spinoza’s own thought, between the attribute of Thought of the one Substance and the other divine attributes.
Keywords: Spinoza, Maimonides, Gersonides, the Aristotelian-Averroistic paradigm of thought, God’s noesis noeseos, the attribute of Thought vs the other attribute