The Eight Chapters of Maimonides on Ethics - Shemonah Perakim: A Psychological And Ethical Treatise

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Lichtenstein (Abraham ben Eliezer). ספר הין צדק ותיקון המדות מיוסד על ח״ פרקי רבינו משה בר מיימון זצוק״ל‎. Wilna, 1799. ווילנא (תקנט)‎. 4°. (Contains only chapters I–V.) Preface to Porta Mosis, "Versis (Charisii) illi ab Aben Tibbon factae postposita, fuit, non quod ilia Tibbonidae elegantior, sed materiae congruentior fuerit," etc. Br = manuscript of British Museum Add. 14763, written A.D. 1273, containing Samuel ibn Tibbon's translation of Maimonides' Commentary on Abot preceded by Ibn Tibbon's introduction to and translation of the Shemonah Peraḳim. This is the oldest and, on the whole, the best source known to the editor. It is very carefully written, with scarcely any scribal errors. For the first six chapters its evidence is very reliable. In the seventh chapter it begins to vary from the original Arabic, and in the eighth it departs rather widely, having readings which agree substantially with those of some unreliable sources. It is possible that the first six chapters were copied from one source, the seventh and eighth from another. This manuscript is characterized throughout by an almost superfluous use of the matres lectionis, even in Biblical quotations. It has a few vocalized words, all of which have been recorded in the notes. There is no way I can continue to read this, maybe it gets better later, but it's just not for me. All the MC does is meditate and fish every day. Yes, I'm oversimplifying it, but in essence that's it. The opening chapter (helmed by Jasmina Beširović) follows five-year-old Tila as she learns to ride a bicycle. The ironic thing here is that the female experience starts with male mentorship: her uncle is the one teaching her. The same kind of irony continues in the second chapter (directed by Tonći Gaćina), in which we follow Jana, a swimming champion in her teens (coached by a man, of course) who wrestles with dichotomies like sports vs school, and whether she could be into sports and still be considered “girly”.As it has been the aim of the editor to restore the text as it came from the pen of Ibn Tibbon, it has very often become necessary for him to place in the notes readings whose Hebrew is superior to that of those retained in the text. [79] Ibn Tibbon, on the whole, translated literally, and consequently the literalism of a reading indicates conclusively that it originated with him. The more idiomatic renderings are due to copyists, who endeavored to improve the text, but who, it may be added, ​through their ignorance of the Arabic constructions, at times introduced errors into their manuscripts. [80] The writer intends to show that mathematics requires .................... thinking, as well as analytical skills. Some things are better off said obliquely — especially things that really matter and can be misunderstood. McGhee recalls microaggressions she experienced growing up and environments in which she was the only POC. She has often navigated overwhelmingly white worlds and realizes that “White people are the most segregated people in America.” Most white people live in neighborhoods that are 75% white, and even though they say they would prefer to know diverse people, McGhee says they are hindered by the belief that any neighborhood with many POC is “bad.” This began because of redlining and other processes by which the government separated Americans. Even after the Supreme Court made it illegal to discriminate on the basis of race, the government discriminated in giving loans to POC to buy homes. But houses in white neighborhoods with “good” schools are more expensive. Munk, Mélanges, p. 323; HUb., p. 415; M. Guttmann, Das religionsphil. System der Mutakallimun nach d. Berichte Maimon (Leipzig, 1885); D. Kaufmann, op. cit., pp. 339–340.

Andrew Knoll’s A Brief History of Earth is the second book I’ve read so far this year that deserves to be called “popular science writing done well”.Note. — Maimonides com. in P. A. qui est consueta Sam. Tibbonidis versione praemittur interpretis et auctoris altera fusior de animae facultatibus quam scemone perachim seu octo capitula inscripsit.

According to a postscript to the Commentary on the Mishnah written by Maimonides, he began to work on it at the age of twenty-three (1158), and finished it at the age of thirty, in the year 1479 of the Seleucidian era, which is the year 1168, when, however, Maimonides was thirty-three years of age and not thirty. Maimonides could not have made a mistake in his own age. Geiger explains the difficulty by stating that Maimonides must have written the postscript while he was in the Maghreb in 1165, when the Commentary was practically finished. The words במצרים‎ and שהיא שנת ט׳ וע׳ לשטרות‎ were, however, added three years later after a revision had been made. The words בן שלשים שנה‎ through an oversight were allowed to remain. See Geiger, Nachgelassene Schriften, III, p. 87, end of note 41; and Grätz, VI³, p. 273, n. 3. Rosin, Ethik, p. 30, n. 3, says the postscript should read בן שלשים ושלש‎. Cf. Jaraczewski, ZPhKr., XLVI, p. 23, n. 3. The concept seems bulletproof in its simplicity, but the question is whether it is really that robust, since there is no room for in-depth development of the individual stories, so the film only superficially scratches the surface of the topics it broaches. Also, it is not clear if certain things, like the fact that none of the protagonists are ever seen in the company of their immediate family members, are by design or are just coincidence. Kirsti M. Jylhä is from a country where there is more government benefit to people and less poverty and homelessness. However, just about everyone there is white. It may be that, without diversity, people are less likely to write off other people as “other” or not like themselves. They do not have to see the world as a zero-sum game because there are no clear groups to see as potential winners and losers. The virtue which I. T. explains here, owing to the inadequacy of the Hebrew terms, is the one which Aristotle calls magnificence (I. T.'s טוב לב‎). The excess is want of taste or vulgar profusion ( יתרון טוב הלבב‎), and the defect paltriness ( הגבלה‎). See Eth. Nic., loc. cit. According to Aristotle, magnificence is a higher kind of liberality ( גדיבות‎), and consists of the spending of money on a grand scale, with taste and propriety. It is prompted by a desire for what is noble, concerning itself with the services of religion, public works, and so forth. The vulgar man, whose object is ostentation, offends with excessive splendor, while the mean man, on the other hand, through timidity and constant fear of expense, even though he does expend large amounts, mars the whole effect by some petty characteristic of meanness ( ibid., IV, 2). I. T. has, accordingly, incorrectly explained the terms גבלה ,לב מוב‎, and יתרון טוב הלבב‎.

We have, indeed, digressed from the subject of this chapter, but have, I hope, satisfactorily solved one of the most difficult passages of Scripture concerning which there has been much arguing in the attempt to state exactly what the sin was which Moses committed. Let what others have said be compared with our opinion, and the truth will surely prevail. In his Preface to the translation of the Commentary on Abot, I. T. refers to them as והפרקים אשר הקדים הרב וכ‎. See p. 22, n. 1. is the extreme of excess (Aristotle's ὐπερβολή), and הקצה האחרון‎ the extreme of deficiency ( ἔλλειψις). Cf. H. Deot, I, 5; III, 1; ואתרחק לצד האחרון עד שלא יאכל בשר ולא ישתה יין וכ׳‎, where צד האחרון‎ clearly means the extreme of the too little. The perfect Law which leads us to perfection—as one who knew it well testifies by the words, "The Law of the Lord is perfect restoring the soul; the testimonies of the Lord are faithful making wise the simple" [27]—recommends none of these things (such as self-torture, flight from society etc.). On the contrary, it aims at man's following the path of moderation, in accordance with the dictates of nature, eating, drinking, enjoying legitimate sexual intercourse, all in moderation, and living among people in honesty and uprightness, but not dwelling in the wilderness or in the mountains, or clothing oneself in garments of hair and wool, or afflicting the body. The Law even warns us against these practices, if we interpret it according to what tradition tells us is the meaning of the passage concerning the Nazarite, "And he (the priest) shall make an atonement for him because he hath sinned against the soul." [28] The Rabbis ask, "Against what soul has he sinned? Against his own soul, because he has deprived himself of wine. Is this not then a conclusion a minori ad majus? If one who deprives himself merely of wine must bring an atonement, how much more incumbent is it upon one who denies himself every enjoyment." [29]