::: readings

Moses Maimonides, Guide of the Perplexed.

Maimonides gives a very interesting perspective on the world that blends (or rather, attempts to reconcile) religion and science. He works off of the fundamental notion that truth discovered by man cannot contradict truth revealed by God.

He states that there are different types of knowledge and varying degrees of ability, and he is seeking for the fourth kind, the “attainment of rational virtues” (170).

I was impressed by his systematic and authoritative approach. Much of what I have read recently is substantially more timid in its assertions on things related to life and living. While they may make historical progress in our understandings, they differ from this in that Maimonides is much more final in his assertions. I wonder if we have become more timid as a result of the development of relativism.

Quotes from the Text:

You will find in the course of this treatise the complete demonstration of the falsity of the anthropomorphism and the arguments for the true unity of God, which makes no sense without rejection of anthropomorphism” (153).

“Since man is distinguished by a very remarkable function, which does not exist in anything else beneath the sphere of the moon, namely intellectual perception, which is not exercised by any of the senses or out limbs or inner organs, this is compared with divine perception, which needs no tool… Because of this function, the divine intellect bestowed upon him, it is said of man that he is in the image and likeness of God, not because God is a body and therefore posses a shape” (153).

“Everyone knows that there are differences with regard to powers of perception and other physical faculties between individuals of the same species… This goes so far that one person may understand a matter by turning it over in his mind while another one never understands it; even if it is explained to him in every possible manner and with every possible illustration for any length of time, his mind does not grasp it at all, but is too dull to understand it” (154).

"According to Alexander of Aphrodisias, the causes of difference of opinion are three. one is the lust for authority and power that turns man from perceived the truth as it is; the second is the subtlety and profundity of the subject to be apprehended and the difficulty in apprehending it; the third is the ignorance of the apprehender and his inability to apprehend things that are given to perception. So far Alexander. In our own times there is a fourth cause which he fails to mention because it did not exist with his contemporaries–namely, habit and education. Men have an ingrained love for the things to which they are accustomed…" (154).

“For five reasons one should not begin instruction with metaphysics, nor even direct attention to any matters requiring attention, let along divulge such matters to the vulgar crowd.”

1. “The first reason is the inherent difficulty of the subject, its subtlety and profundity…”
2. “The second reason is that all beginners’ minds are lacking in capability…”
3. “The third reason is the need for a long period of preparatory studies…”
4. “The fourth reason lies in the diversity of natural disposition. It is clear , and proved by evidence, that moral virtues are a prerequisite of intellectual virtues,. The attainment of true intellectual values, that is perfect intellectual ideas, is impossible except for a man whose moral character is properly trained and who possesses dignity and balance…”

“[Some] would certainly be shocked if you told [them] that there is something which needs many preparatory studies and long investigations…. One who strives for human perfection must therefore train himself first in logic, then in the mathematical disciplines in their proper order, then in the natural sciences, and finally in metaphysics” (156)

“The reader of this work must be quite clear in his mind that belief does not mean any formula of faith one utters but the notions one has in one’s mind, and the convictions that reality corresponds to those particular notions" (156).

“It must be clearly understood that, when one does not understand the language of a person whom one hears talk, one is indeed aware that he is talking but does not understand what he means” (161).

“The opinions of men about prophecy are like their opinions about the eternity–or otherwise–of the world”

• “The first view is that of the ignorant mass, as far as they believe in prophecy. Some of the common people of our own faith also believe in this view, which that God chooses any man He wants, turns him into a prophet and sends him forth…. They make it, however, a prerequisite that he should also possess a certain degree of goodness and righteousness of character, for so far people have never said that god might make a prophet out of a wicked man, unless He first makes him good, in accordance with this view"
• The second view is that of the philosophers. It says that prophecy is a kind of perfection in human nature. This perfection cannot be attained by a person except after training which brings the potential faculties of the species into actuality…. According to this view, it is impossible for an ignorant person to become a prophet. Also, a man cannot go to bed as an ordinary person and wake up as prophet, as if he had found something, but the process takes place [over time]"

Account of those in a city traveling in various directions at various points (168-169).

“Ancient and modern philosophers have shown that four types of perfection are attainable for man.

"The first and lowest is the one for which the inhabitants of the earth destroy each other–i.e., the perfections of wealth. It comprises the property, clothes, instruments, slaves, lands and suchlike which a man owns. If a man is a powerful king, this also falls into this lass. This a perfection which has no real connection of any kind with that person, but only a relation. The pleasure derived from it is in any even for the most part purely imaginary–i.e., the pleasure of saying: this is my house, or this is my slave, or this property is mine, or this is my army. If he were ot look at himself he would discover that all this is outside is own self and that every single one of these possessions exists on account of itself. Therefore, as soon as the relation ceases, that individual who was a powerful king, may one bright morning find that there is no difference between him and the lowliest of mankind, though no change has occurred in any one of those things that had stood in a relation to him. The philosophers show that he who devotes his energy and efforts to the acquisition of this kind of perfections strives for something purely imaginary, for it is a thing which has no permanence. Even if the wealth remains in his possession throughout his life, no perfection in his own self will ever result from it."

"The second kind of perfection is more closely connected with man’s own self. this is the perfection of physique and appearance, as when a man’s constitution is perfectly balanced and his limbs and organs are in proper proportion and of the requisite strength…."

"The third kind of perfection affects the substance of the person more deeply than the second. It is the perfection of ethical virtues, when a man’s character is of its most virtuous constitution. Most religious prescriptions are designed for the attainment of this kind of perfection. This kind of perfection is, however, merely a prerequisite to something else, not a purpose in itself, because all ethical qualities refer to relations between a person and others. In a way , this perfection in his ethical qualities is nothing but a prerequisite for the benefit of society…"

"The fourth kind is the true human perfection; that is the attainment of rational virtues. By this I mean, of course, the conception of ideas which lead to correct opinions on metaphysical matters. This is the true ultimate purpose, and this is the one which bestows upon man true perfection, being peculiar to him alone…" (170)

the third view is that of our faith, in fact a principle of our religion. This exactly the same as the philosophical view, except in one respect: we believe that a person who is fit for prophecy and has prepared himself for it may yet not become a prophet. That depends on the divine will, and is in my opinion like all other miracles and run according to their pattern….  nothing can be done without training and perfection" (163-164).

“The fifth reason is the occupation with the needs of the body…”