Black & Decker HS1776 Manuel d'utilisateur télécharger pdf (Page 57)

also prominent in the 17th century messia‑

nic movement surrounding Sabbatei Zevi in

Poland.

But Leibniz seems be the Secret

Master of Cantemir.

He was a radical gnostic,

whose philosophy was profoundly influen‑

ced by the Lurianic Kabbalah. Isaac Luria

(1534‑72) was perhaps the greatest of

Kabbalistic visionaries. Living and teaching

in the community of Safed, which had pro‑

duced such luminaries as Moses Cordovero

and Joseph Karo, Luria developed an origi‑

nal theosophical system which will become

the foundation for the Hasidic movement.

Luria is known chiefly through the works of

his disciples, most notably Chayyim Vital

(1543‑1620)

, his “Plato”. Returning to

Leibniz, once this somewhat startling fact is

understood, key areas of his philosophy,

such as his concept of monads, defense of

free will, and theodicy, can be seen in enti‑

rely new ways, which solve many of the

problems that have perplexed scholars.

Anne Becco is the first scholar in recent

years to propose that Francis Mercury van

Helmont had a decisive influence on

Leibniz. She proves that Leibniz wrote van

Helmont’s last book, Quaedam praemeditatae

& consideratae Cogiiationes super Quatuor

priora Capita Libri Moysis, Genesis nominati...

(Thoughts on Genesis), which summarized

van Helmont’s kabbalistic ideas. On the

other hand, Leibniz was interested in van

Helmont’s kabbalistic theories to incorpora‑

te certain of them into his own philosophy.

3. Leibniz’s interest in kabbalistic doctri‑

ne is revealed by the record he kept of his

conversations with von Rosenroth. These

notes on kabbalistic ideas will be modified

and included in his later writings. Leibniz

read over the Kabbala denudata with von

Rosenroth and he will note down some

points he found most memorable: (i) that

God is an indivisible point and creation

occurs through the emanation of light; (ii)

that there is a hierarchy of “creatures”,

“souls”‘ “intelligences” or “substantial

forms” ‑ these words are used interchange ‑

ably; (iii) that the inferior intelligences have

“fallen” become “obscured” and experience

“suffering”; (iv) that these fallen souls are

enclosed in “husks” from which they will

be slowly “extracted” through repeated

“generation”; (v) that man is the “micro‑

cosm”; (vi) that after all “souls” are even‑

3 G. Ibraileanu: “Al doilea moment, a doua plată a datoriei, a doua influență salutară străină e în veacul

al XVII‑lea în Moldova. Polonii, popor de cultură europeană grație culturii lor latine, au, încă din vea‑

cul al XVl‑lea, o mare înrâurire asupra Moldovei, înrâurire care‑și dă efectul deplin în veacul al XVII‑

lea. Acum și începe adevărata influență a civilizației Apusului asupra românilor. Polonia devine pentru

Moldova ceea ce azi e Franța pentru România, păstrând, bineînțeles, toate proporțiile.” (Spiritul critic în

cultura româneascǎ, ch. „Momentele introducerii culturii apusene, înainte de veacul al XIX‑lea”). See

also Petru Vaida, Dimitrie Cantemir şi umanismul, Bucureşti, 1972; Alexandru Duțu, Umaniştii români şi

cultura europeană, Bucureşti, 1974.

4 G. Scholem, “Vital, Hayyim Ben Joseph” in Encyclopedia Judaica, Vol. 10, pp. 171‑175 Jerusalem: Keter

Publishing, 1971.

5 A. P. Coudert (1995). Leibniz and the Kabbalah, Kluwer Academic Publisher.

Cantemir and the Kabbalah

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