Acosta, Uriel

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Acosta, Uriel

(o͞or`yĕl äkō`stä), or

Uriel da Costa

(dä kō`stä), c.1585–1640, Jewish rationalist, b. Oporto, Portugal. His original name was Gabriel da Costa, and his family had been converted to Roman Catholicism. When he reached manhood, he was restive in the Christian faith and persuaded his family to move to Amsterdam, where all of them returned to Judaism. In a work in 1624, he expressed rationalistic doctrines and criticized rabbinical Judaism. He was tried, imprisoned, and excommunicated. In 1633 he recanted, but soon he again offended and was excommunicated. After seven years, he once more recanted and was subjected to public humiliation. Rather than endure further trouble he committed suicide. He left an autobiographical sketch, Exemplar humanae vitae (1687, Eng. tr., Specimen of Human Life, 1695). Karl Ferdinand Gutzkow wrote a tragedy about him, Uriel Acosta.

Acosta, Uriel


more correctly Da Costa, Uriel (Gabriel). Born about 1585; died April 1640. Philospher and freethinker.

Acosta was born in Portugal into a Jewish family which had converted to Catholicism; in 1614 he fled to Amsterdam, where he converted to Judaism. In a series of writings, he criticized the rabbinical interpretation of the teaching of Moses and denied the immortality of the soul. In the spirit of deism, Acosta contrasted the existing “pseudoreligion” with a “natural religion” founded on reason and charity. He was twice expelled from the synagogue and, unable to endure the humiliation, ended his life by suicide. His ideas and his fate influenced the formation of Spinoza’s philosophy.


Die Schriften ... Amsterdam-Heidelberg-London, 1922.
O smertnosti dushi chelovecheskoi i dr. proizv. Introductory essay by I. K. Luppol. Moscow, 1968. (With bibliography.)


Belen’kii, M. S. Tragediia U. Akosty. Moscow, 1968.


References in periodicals archive ?
Por ejemplo, el contacto con el ashkenazi Saul Levi Morteira, quien se destaco por sus estudios de patristica y fue uno de los precursores del dialogo teologico o con librepensadores como Uriel da Costa, quien tuvo serios conflictos dentro de la comunidad sefardita en Amsterdam por su lectura critica del judaismo.
Goldstein starkly contrasts the case of Uriel da Costa, a Marrano Christian convert who fled to Amsterdam prior to the arrival of the Spinozas.
After summarizing the particular theological situation of the members of the Amsterdam Sephardi community, Sutcliffe moves to Uriel Da Costa and Spinoza, and then to non-Jewish members of Spinoza's circle.