what does the torah say about learning secular wisdom and philosophy in general, and how has that actually worked for the great sages?
1. on one side the rambam writes in the introduction to the eight chapters, accept the truth from whatever source it proceeds. does that mean truth is truth wherever it comes from, even from greek philosophy?
2. on the other side there is the whole idea of chochmah yevanis and keeping outside wisdom at a distance. where is the line between wisdom worth learning and ideas that pull a person away?
3. and historically: eichah rabbah 2:13 says that if someone tells you there is wisdom among the nations, believe it, but if they tell you there is torah among the nations, do not believe it. the gemara even names rabban gamliel with five hundred students of torah and five hundred of chochmas yevanim. so the greats knew the outside wisdom. what did they take from it and what did they refuse?
4. practically: is learning philosophy or science a value, a permission, a distraction, or a danger? does it depend on the person and the stage of life?
bottom line: what place, if any, does secular wisdom have in a torah life?
Thank you Rabbi, thank you very much.
This is an old machloket, but I do not think it needs one universal answer. The Rambam clearly valued philosophy, science, medicine, and other chochmah, and truth does not become false because it comes from a non-Jewish source. At the same time, some outside ideas can confuse a person, weaken his emunah, or simply distract him from what he should be doing. So it depends on the person and the stage of life. For some people secular wisdom can be extremely valuable, for others it is not. If you cannot judge that honestly for yourself, ask a Rabbi who knows you well.