Perspectives on Maimonides: Philosophical and Historical Studies (Studies in World Affairs) [Paperback]

Joel L. Kraemer (Editor)

Book Description

Series: Studies in World Affairs | Publication Date: September 5, 1996

Leading scholars have combined forces to produce this volume on the philosophy and legal views of Moses Maimonides (1138–1204) and the historical context in which he worked. The philosophical section examines Maimonides’ ethicalòdoctrine, his paradoxical life-style, his Guide of the Perplexed, his attitude to mysticism, his use of language, and his theory of astronomy. The legal section deals with law and medicine, the relation of Maimonides’ legal thought to theòTalmud, his doctrine of a just war, and his theory of redemption and Messianism. The history section examines Maimonides’ accession to the position of head of the Jewish community in its historical context at the time of the rise of the ‘Ayyubid dynasty under Saladin. (PRINT ON DEMAND)

Editorial Reviews

Review

'[The articles] remain very instructive both in terms of their contents and methodology. Indeed, they introduce many basic issues in Maimonides' philosophy and law ... an indispensable tool for the study of Maimonides, for it sets forth not only contents and analysis, but also methods of inquiry.' Binyamin Abrahamov, Jerusalem Studies in Arabic and Islam 'Fine introduction ... A rich portrait of Maimonides' thought emerges in these pages.' Fred Morgan, Jewish Book News & Reviews 'The papers ... represent a variety of viewpoints, and all merit careful study ... a pleasure to read ... the volume is a welcome addition to the growing number of books on the most important of medieval Jewish thinkers.' Alexander Broadie, Jewish Quarterly 'For many years to come it is likely to remain a major reference volume for students of Maimonides.' Sarah Stroumsa, Jewish Quarterly Review 'Kraemer's book was first published in hardback in 1991, and has since then been much consulted, since it is surely one of the best surveys both of Maimonides and of his historical context ... an important contribution.' Oliver Leaman, Le'ela 'These studies, however disparate, provide us with convincing evidence of the continuing importance of Maimonides's philosophy. They make clear that no set of studies ever exhausts all that a major thinker of this eminence offers serious students of his work.' Marvin Fox, Times Literary Supplement REVIEWING THE PAPERBACK EDITION 'It is very apposite to have it now in paperback: less expensive, it will allow students to possess a volume that will acquaint them with high standards of scholarship, showing at the same time that although so much has been said and written about Maimonides, it is still possible to come up with new and interesting insights into his life and works, which continue to be interpreted very differently by different scholars.' Gad Freudenthal, Journal of Religious History

About the Author

Joel L. Kraemer is a former Professor of Jewish Studies and of Social Thought, University of Chicago.

Product Details

• Paperback: 342 pages
• Publisher: Littman Library Of Jewish Civilization (September 5, 1996)
• Language: English
• ISBN-10: 1874774269
• ISBN-13: 978-1874774266
• Product Dimensions: 8.3 x 5.4 x 1.1 inches
• Shipping Weight: 15.5 ounces (View shipping rates and policies)
• Average Customer Review: 5.0 out of 5 stars  See all reviews (1 customer review)
• Amazon Best Sellers Rank: #1,724,322 in Books (See Top 100 in Books)

Customer Reviews

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4 of 4 people found the following review helpful:

5.0 out of 5 stars This book has a great deal of information about Maimonides, December 27, 2009

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Israel Drazin (Boca Raton, Florida) - See all my reviews
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This review is from: Perspectives on Maimonides: Philosophical and Historical Studies (Studies in World Affairs) (Paperback)

Readers of this collection of articles will be struck by two things: First, that, like the Bible, students of Maimonides interpret him in radically different ways. Second, these experts have much to teach us.
Maimonides' philosophy is important because it is a rational down-to-earth presentation of what Jews should know about God, the world, nature, medicine, law, science and Judaism. Thus it is a shame that so many people, unfortunately the vast majority of Jews, know little or nothing about what this great sage taught. They have been blinded by the wide-spread obscurantist thinking: the acceptance of traditions simply because this is how it has always been. They refuse to read what Maimonides wrote because they were warned that Maimonides rejects many traditional beliefs. The more courageous, but insufficiently educated, read it but do not grasp its meaning because they read it with a blind eye and closed mind produced by preconceived notions of what they think Maimonides will say. Thus, it is important to read and understand what scholars teach about Maimonides.
Perspectives on Maimonides contains fifteen articles by leading world-recognized Maimonidean scholars. The following are some of the many ideas in this excellent book.

Maimonides and tradition
Joel L. Kraemer, who edited the volume, admits that Maimonides "evinces now and again a certain amount of independence vis-à-vis his rabbinic sources," meaning that he was more than willing to have his own view despite rabbinic tradition. Kremer continues, "and there is considerable evidence that he actually believed in a progressive divine revelation," meaning that Judaism can and should change with the times. This progressive revelation comes about by studying nature, the sciences and philosophy and thinking about what nature, created by God, is revealing.
Lawrence V. Berman agrees. Moses communicated the law. Those who come after Moses have the duty to see that the provisions of the founder "are implemented and adjusted to emerging situations."

Ethics
Berman reminds his readers that Aristotle felt that the ideal person is one who always behaves according to the "golden mean," the middle point between one extreme (such as giving all of one's money to charity) and the other (miserly keeping all of one's wealth for oneself). However, he points out that Maimonides disagreed. Maimonides felt that this rule applies only for the common person; however, there is a higher level, the level of the saintly person, who uses reason to sometimes move away from the center toward one extreme, such as being very humble and very far from pride.
There is a well-known Jewish concept of imitating God. How do people do this since people cannot really understand God? Berman answers, by copying nature.

What is the ultimate goal of humans?
Joel L. Kraemer points out that the ancients agreed that people want happiness and they consider happiness the greatest good. However, Aristotle taught that this happiness does not come through emotions or feelings; happiness is the use of reason. Reason, says Aristotle, is the ability that distinguishes humans from animals and inanimate objects. Reason places humans at a higher level. It also creates an obligation that people must act with reason. Maimonides, says Kraemer, agreed, and Maimonides even wrote that reason is the "image of God" that God bestowed upon humanity.
Ralph Lerner contends that Maimonides advocated that the most intelligent people live in solitude, away from the wicked, separate "from others and their concerns. At his highest, man is not so much a political animal as a transpolitical animal." The perfect person spends his time in contemplation, an activity that could be called "worship." The best person turns his thoughts from the "affairs of this world to the world of God's commandments."
Steven Harvey addresses the "profound paradox" of thinking, as Lerner does, that Maimonides extolled solitude when we know that he had an extensive public life, as a private and court physician, business man, Jewish communal leader, judge, writer of philosophy and law and medicine for the use of others and correspondences to queries from Jews in many different lands. Harvey disagrees and argues that Maimonides did not advocate a complete life of solitude. True, the best human state is to spend time in study; people need to develop their intellect and acquire knowledge, and this requires periods of solitude, periods away from distractions. However, as a practical matter, the perfect person needs to "recognize the extreme importance and necessity of assuming" the social responsibilities. The need to help others takes "priority over this solitude."
While Harvey contends that the perfect man's political activities is performed reluctantly and only because there is a need to do so, he recognized that others disagree. S. Pines considered political activity, helping society, the ultimate requirement of the perfect human, not the acquisition of knowledge, as Harvey states. Knowledge, according to Pines, is only an aid to the ultimate social responsibility. L. V. Berman considered both knowledge and social activity equal responsibilities.
Berman also writes that Maimonides agreed with a famous Muslim philosopher that "religions represent theoretical thinking in popular form." Thus religion is not the highest or real truth. It is only philosophy that can search for and approach knowing the real truth. The general population is incapable of understanding and living their lives according to the real truth; so religion gives them as much of the truth that they can handle.

Philosophy vs. Theology
Warren Zev Harvey, Steven's brother, addressed the significant point that Maimonides repeatedly stressed that he was not a mutakallim. Mutakallim was the prevalent theology in Islam. It was not the philosophy of its better thinkers. Maimonides was "interested in the objective and open-minded pursuit of truth, while the mutakallim is interested in (using science only in) supporting religious beliefs." Maimonides does not "make what exist conform to his ideas, (but) his ideas conform to what exists." If science shows that a traditional notion is wrong, Maimonides rejects the tradition, not the science.

Does Maimonides write for two audiences?
W.Z. Harvey notes that scholars such as Joel Kraemer argue that mutakallim ideas are in Maimonides Guide and in his Mishneh Torah. However, like Leo Strauss, he is convinced that Maimonides wrote his books for two audiences, with both exoteric notions that could be accepted by the masses, even though they were not true - such as God becoming angry, because the masses needed to believe this in God's anger so that they could be withheld from wrong behavior because they feared God's anger and punishment. However, Maimonides also inserted esoteric true ideas that more intelligent readers can find in his writings.

Other discussions
This book contains many other significant studies, such as one on the Neo-platonic notions that Maimonides accepted, and how these now recognized unscientific ideas molded many of Maimonides teachings, such as the after-life. Another is a discussion on what are holy wars, must Jews insist that non-Jews accept the basic Noahide laws in areas under Jewish control, what responsibilities do Jews have toward the land of Israel, is Israel holy and, if so, how, and many other thought provoking issues.