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By James F. Anderson
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Sample text
Yet the fact is constant that the reasoning whereby we conclude from the existence of finite, contingent things to the existence of their infinite, non-contingent or necessary Primary Cause itself implies that the concept of cause is analogous by an intrinsic Analogy: the middle term in any valid formulation of that proof is and must be at least implicitly the same, namely, the term "cause": were the latter not intrinsically or properly analogous, our reasoning would be exposed to the four-term fallacy, since "cause" would have been used equivocally in our premises.
Indeed, for Maimonides a predicate applied to God may have at once three distinct meanings: to say that "God is wise," for instance, may mean (I) that He acts like a wise person (Analogy of Metaphor), (2) that He is the cause of wisdom (Analogy of Attribution) ; (3) that He is not non-wise (Way of Negation or Remotion). , ehap. 52-54, pp. 72, 74, 78. ehap. 56-57, pp. 79-81. HaUes added. p. 83. See pp. 83-85. HaUes added. pp. 80-83. 42 METAPHOR of Attribution - but not analogy of intrinsic participation or Analogy of Proper Proportionality.
2 Attributes of God's actions alone are intelligible, for Maimonides, because, from the fact that an agent produces different actions, it does not follow that in it there are a corresponding plurality of different elements which are the roots of those actions. So, all of God's actions flow from His single, simple Essence, not from anything extraneous thereto: the attributes of action, he says, "do not refer to the essence of God"; on the contrary, "All attri1 Maimonides, The Guide jor the Pe1'plexed; Eng.