Salomon Maimon

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The following article is from The Great Soviet Encyclopedia (1979). It might be outdated or ideologically biased.

Maimon, Salomon


(pseudonym of Salomon Heiman). Born 1753 (1754), in Mirts (Mir), near Nesvizh, present-day Byelorussian SSR; died Nov. 22, 1800, in Nieder-Siegersdorf, Silesia. Self-taught philospher, subjective idealist.

Maimon was educated in the Judaic tradition; he became an admirer of the philosophy of Maimonides and as a result changed his surname. In 1777 he settled in Prussia, where he made contact with M. Mendelssohn. Maimon criticized the philosophy of Kant; in particular, he rejected Kant’s “thing-in-itself,” attacking this concept from a position close to the idealistic viewpoints of F. H. Jacobi. Maimon formulated a “principle of determinacy” as the fundamental law of logic.


Versuch über die Transcendentalphilosophie. Berlin, 1790.
Versuch einer neuen Logik oder Theorie des Denkens. Berlin, 1794. New edition: Berlin, 1911.
Lebensgeschichte, vols. 1-2. Berlin, 1911. (Russian translation in Evreis kaia biblioteka, vols. 1-2. St. Petersburg, 1871-72.)


Fisher, K. Istoriia novoi filosofii, vol. 6, St. Petersburg, 1909. Chapters 6-7.
lakovenko, B. “Filosofskie kontseptsii S. Maimona.” Voprosy filosofii i psikhologii, book 4 (p. 114); book 5 (p. 115), 1912.
Atlas, S. From Critical to Speculative Idealism: The Philosophy of S . Maimon. The Hague, 1964.
Bergman, S. H. The Philosophy of S. Maimon. Jerusalem, 1967.
Kozlowski, R. Salomon Maimon jako krytyk i kontynuator filozofii. Poznań, 1969.
The Great Soviet Encyclopedia, 3rd Edition (1970-1979). © 2010 The Gale Group, Inc. All rights reserved.
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References in periodicals archive ?
The Memoirs of Solomon Maimon, the classic 18th-century Jewish autobiography, chronicles the struggle of a young man to express his personality and gifts in a Lithuanian Jewish community that had absolutely no use for them.
Solomon Maimon's autobiography has delighted readers for more than 200 years, from Goethe, Schiller, and George Eliot to Walter Benjamin and Hannah Arendt.
Kirsch comments on excerpts from eighteen sources (not coincidentally, in gematria 18 = "life"): Deuteronomy, the Book of Esther, Philo of Alexandria's Exposition of the Law, Josephus' Jewish War, the Talmudic tractate Chapters of the Fathers, Benjamin of Tudela's Itinerary and Yehuda Halevi's Kuzari, Maimonides' Guide of the Perplexed, the Zohar, the Tsenerene and the Memoirs of Gluckel of Hameln, Spinoza's Theological-Political Treatise, the Autobiography of Solomon Maimon and Moses Mendelssohn's Jerusalem, the Tales of Nachman of Bratslav, Theodor Herzl's Jewish State and Old New Land, and finally Sholem Aleichem's Tevye the Dairyman.
The author explores 18 classics of Jewish literature to illustrate Jewish thought and experience over a period of 2,500 years: the books of Deuteronomy and Esther, The Exposition of Laws by Philo of Alexandria, The Jewish War by Flavius Josephus, Pirkei Avot, the Itinerary of Benjamin of Tudela, the Kuzari by Yehuda Halevi, The Guide of the Perplexed by Moses Maimonides, the Zohar, the Tsenerene and the Memoirs of GlEckel of Hameln, Theological-Political Treatise by Baruch Spinoza, the Autobiography of Solomon Maimon, Jerusalem by Moses Mendelssohn, the Tales of Nachman of Bratslav, The Jewish State and Old New Land by Theodor Herzl, and Tevye the Dairyman by Sholem Aleichem.
The topic will be "Between Individual Destiny and Community Cohesion: Two Jewish Autobiographies from Early Modern Europe." The autobiographies are of Glkel of Hameln, written in Western Yiddish in the 1790s, and Solomon Maimon, published in German in 1793.
Spector entitled "Solomon Maimon and Immanuel Kant: The Question of Anti-Semitism." Spector argues that Solomon Maimon--a Talmudist who, in Kant's view, wrote the age's most effective commentary on the Critique of Pure Reason--is linked with Kant not as a Jew objecting to Kant's possible anti-Semitism, but as a philosopher.
However, while I benefited from reading Willatt's book, and can recommend it as worthwhile, I should note a shortcoming in his treatment of Deleuze: that is, the neglect of the figure of Solomon Maimon, whom Deleuze always credits for pinpointing Kant's failure to move from mere conditioning to genesis.
(21) Samuel Hugo Bergman, The Philosophy of Solomon Maimon (Jerusalem: The Magnes Press, 1967), 14; see ibid., 12, 22, 23, 29.
Goldstein traces the shadowy presence of abandoned women in the autobiographies of Glikl Hamel and Solomon Maimon, the stories of S.
The Radical Enlightenment of Solomon Maimon: Judaism, Heresy, and Philosophy, by Abraham P.

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