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| | The Influence of Islamic Thought on Maimonides |
 | | Maimonides further stresses along these lines that attributes used to describe God are “remote from the essence of the thing of which it is predicated,” and that such descriptions do not at all signify “differing notions subsisting within the essence of the agent” (G 1.52, P 378). |
 | | Maimonides' God is, to use the language of Avicenna, the proven existent which “when it is considered in itself, has its existence by necessity” and which, as such, has no cause (HM, H 241). |
 | | Even though Maimonides' God is “the form of the world” (G 1.69, P 166) (which seems to imply a kind of immanence), as a separate intellect—entirely removed from even the realm of other cosmic separate intellects—God, as the source for all existence, is entirely removed from the cosmos itself. |
| plato.stanford.edu /entries/maimonides-islamic (12114 words) |
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