  There are, though, other compelling reasons to question Maimonides' view of creation. Leaving aside, that is, any particular commitments to Straussian writing strategies, we might simply note that Maimonides' own treatment of creation and its various sub-themes seems to leave room for interpretation, oftentime admitting of ambiguous—and even changing—details. Careful readings and re-readings of the Guide seem to support more than one way of understanding the precise nature of and relationship between such concepts as: creation [simpliciter], creation ex nihilo, creation ex aliquo, creation taken in a temporal sense, creation taken in a non-temporal sense, continuous creation, ontological dependency, emanation, and will, among other inter-related concepts. “Will,” for example, is sometimes described as a feature of creation ex nihilo, but other times seems to emerge as a feature of “creation” more broadly; but, as we have seen earlier in our discussion of The Theology of Aristotle, in Maimonides' philosophical context “creation” (and even “creation ex nihilo”) might in theory be used to describe even Neoplatonic eternal   emanation[15]  or Aristotelian eternity viewed in a certain way (for the explicit reconciliation of creation language with doctrines of eternity in Maimonides' immediate philosophical milieu, see Averroes). And so, scholarly debates about Maimonides' true view on this matter abound: while some attribute to him a view of creation in time, others find in Maimonides a secret belief in Platonic creation ex aliquo (Davidson 1979, 16-40), a secret belief in the Aristotelian view of eternity, or a belief in the identity between the notion of Biblical creation and Aristotelian eternity (W. Z. Harvey 1981). 