I have a problem with twisting the ideas of medieval scholars to make them fit with modern conceptions. With no new evidence all that matters is how rigorous ones logic is. And in moral affairs there can not be new evidence. You can not derive an "ought" from an "is." Moral proposition requires moral principles that can not be derived by empirical evidence.
And when it comes to rigorous logic, people have been denying the validity of reason or using circular reasoning since the end of the Middle Ages. They simply can not compare with intellectual giants. This is in the Jewish world also in terms of whom we call "Rishonim" medieval Authorities.) However where you can criticize medieval people is in the axioms. Sometimes they use beginning principles that are self evident. That is the only place where they are sometimes weak. But even there if one is willing to dig deep he can find the kernel of truth in what they wrote.
I heard this idea of the importance of Rishonim from Motti Friefeld [the son of Shelomo Friefeld] and from what I have seen later it makes sense. It is the general approach of Authentic Litvak Yeshivas and by examination of Rishonim as compared to achronim it is easy to see that this approach is correct. [However some achronim are useful in order to help understand the Rishonim. Personally I have always loved using the Maharsha in that way, and in later years I found Rav Shach's Avi Ezri to be very helpful in that way.
And when it comes to rigorous logic, people have been denying the validity of reason or using circular reasoning since the end of the Middle Ages. They simply can not compare with intellectual giants. This is in the Jewish world also in terms of whom we call "Rishonim" medieval Authorities.) However where you can criticize medieval people is in the axioms. Sometimes they use beginning principles that are self evident. That is the only place where they are sometimes weak. But even there if one is willing to dig deep he can find the kernel of truth in what they wrote.
I heard this idea of the importance of Rishonim from Motti Friefeld [the son of Shelomo Friefeld] and from what I have seen later it makes sense. It is the general approach of Authentic Litvak Yeshivas and by examination of Rishonim as compared to achronim it is easy to see that this approach is correct. [However some achronim are useful in order to help understand the Rishonim. Personally I have always loved using the Maharsha in that way, and in later years I found Rav Shach's Avi Ezri to be very helpful in that way.
