ATOMISM

ATOMISM , theory that physical bodies consist ultimately of minute, irreducible, and homogeneous particles called atoms (Greek atomos/atomon = indivisible). In medieval Arabic and Hebrew works atomism derives from Greek (Democritus, Epicurus) and Indian sources. Common Hebrew terms for the atom are: "ha-?elek she-eino mit?allek" ("indivisible particle") or simply "?elek"; "ha-e?emha-pirdi " ("separate substance") or simply "e?em"; in Karaite texts also "?atikhah" = "juz?, " "?elek," and "dak" ("minute [body]"). The majority of Jewish thinkers rejected atomism, except for Karaite authors who adhered to the Mu?tazilite system of *Kal?m, along with its atomism; e.g., Joseph al-Basir (11^th century), his pupil *Jeshua b. Judah, and *Aaron b. Elijah of Nicomedia (14^th century; E? ?ayyim, ed. by F. Delitzch (1841), 12 ff.). Judah Hadassi (12^th century) is a prominent exception (Eshkol ha-Kofer (1836), ch. 28, 19b). While propounding a Mu?tazilite-type system, Saadiah Gaon (tenth century) rejected its atomism, and affirmed the virtual infinite divisibility of matter (Beliefs and Opinions, tr. by S. Rosenblatt (1948), 45, 50 ff.). Objections to atomism are also raised by Saadiah's contemporary, the Neo-platonist Isaac b. Joseph *Israeli (Sefer ha-Yesodot, ed. Fried, ch. 2, pp. 43 ff.), and by the later Neoplatonist, Solomon ibn *Gabirol (11^th century; Fons Vitae, ed. by C. Baeumker (1895), 52, 57–58). *Maimonides (12^th century) followed the physics of Aristotle with its rejection of atomism (Guide of the Perplexed, tr. by Pines, 1 (1963), 51, 112). In a historically significant context, Maimonides criticized the atomism of the later Ash?arite Kal?m, maintaining that its doctrine of constant creation of new atoms by God and rejection of natural causality was induced by preconceived religious opinions concerning creation (ibid., 177 ff., 194 ff.). Aaron b. Elijah defended the Kal?m by arguing that atomism is necessitated by reason and is neutral per se with respect to the question of creation, as is evident from its advocacy by Epicurus, who viewed atoms as primordial. Maimonides' strictures were accentuated by later Aristotelians, e.g., *Levi b. Gershom (14^th century; Mil?amot Adonai (1560), pt. 6, 1; ch. 3), who also gives a sophisticated explanation of the infinite divisibility of extension (ibid., pt. 6:1, ch. 11). ?asdai *Crescas (14^th–15^th century), a critic of the Aristotelian system, defended the atomistic theory (H.A. Wolfson, Crescas' Critique of Aristotle (1929), 121, 569–70).

bibliography:

C. Bailey, Greek Atomists and Epicurus (1928); I. Efros, Problem of Space in Jewish Mediaeval Philosophy (1917); idem, Ha-Pilosofiyyah ha-Yehudit bi-Ymei ha-Beinayim (1964), index; Guttmann, Philosophies, index; Husik, Philosophy, index; S. Pines, Beitraege zur islamischen Atomenlehre (1936); M. Schreiner, Der Kal?m in der juedischen Literatur (1895).

[Joel Kraemer]