Will Gomes | UERJ - Universidade do Estado do Rio de Janeiro / Rio de Janeiro State University (original) (raw)

Papers by Will Gomes

Interpretation with which Maimonides' treatise is written as one begins to see that what at first... more Interpretation with which Maimonides' treatise is written as one begins to see that what at first may appear as lack of direction in the Guide turns into a sustained and coherent exploration of particular philosophical and biblical problems. In order to be as concrete as possible as to the way in which these assertions regarding the composition of the Guide can be witnessed, let us look at one preliminary example. As already mentioned, the Account of the Chariot is found in Chapters 1-7 of Part III of the treatise. Yet even an initial reading of these chapters reveals how the explanation found in these passages is incomplete without the proper discussion of certain terms and problems found in other chapters. For instance, in III 1 and III 2 Maimonides insists, through at least three different arguments, that the forms of living creatures in Ezekiel 1 and 10 are those of human beings. He does not in any of the seven chapters of the Guide devoted to Ezekiel state why this argument is important. Furthermore, the meanings of all the key terms in these chapters have already been examined elsewhere. The term "face," for example, is studied in I 37 and there it is explained that the term has six possible senses. Maimonides does not say which of the six senses is used in the Account of the Chariot. The explanation of the Account of the Chariot requires the study of other biblical terms as well, and they are treated in other chapters of the Guide. The reader is only alerted to the variety of meanings of a word if the chapters of the Guide have been studied in order, that is, if the chapters devoted to the explanation of the variety of usages of the terms have already been mastered. Thus impatient and disorderly readers will not be able to sort out what is said about the Account of the Chariot because they have not studied the other parts of the Guide adequately. The student who is serious in study is required to begin the laborious task of under standing each chapter in its place. Maimonides also cautions the reader against commenting on the Guide. The teaching of the treatise may be harmful to the student, to the teacher and to the truth itself, and Maimonides urges the reader to be reticent in making com ments. The reader is cautioned to explain the Guide only to the extent that the teachings of the treatise are explained elsewhere by authorities of the Jewish law (9a). Maimonides follows this legal sanction prohibiting the explanation of certain biblical passages before the student is prepared. This is one of the rea sons that the Guide is such a difficult book. Only the diligent student, only the cautious student, will complete the necessary training. Thus the student of the Guide, provided he respects the cautions issued by Maimonides or submits to the Jewish authorities, is limited in what he may say or write about it. If the student does not submit to the author's own explicit instructions, there is little chance of discovering what his true views are. If the student respects Mai monides' instruction, the student may explain certain teachings of the treatise to others, but would also be restrained in teaching all that he has discovered on certain subjects. The need for orderliness in the study of the Guide attests to an agreement Last but not least, even if this self-interest is called rational, as Machan insists on doing, one could still argue, by way of criticism, that even rational self-interest does not do the trick, because reason sometimes fails us in moral choices and often our passions, of either the erotic or aggressive kind, over come our reason in those choices. Book Review 95 These criticisms are not meant to denigrate a splendid book but solely to enter into a brief philosophical discussion with it. Professor Machan, unlike many libertarians, is not only conscious of the weaknesses of the position but attempts to save it from those weaknesses. The effort is especially laudable and timely, for as millions of the world's people are shedding the shackles of col lectivism, whether political, economic or rhetorical, they appear to be yearning for and choosing a political economy based on liberty.

Interpretation with which Maimonides' treatise is written as one begins to see that what at first... more Interpretation with which Maimonides' treatise is written as one begins to see that what at first may appear as lack of direction in the Guide turns into a sustained and coherent exploration of particular philosophical and biblical problems. In order to be as concrete as possible as to the way in which these assertions regarding the composition of the Guide can be witnessed, let us look at one preliminary example. As already mentioned, the Account of the Chariot is found in Chapters 1-7 of Part III of the treatise. Yet even an initial reading of these chapters reveals how the explanation found in these passages is incomplete without the proper discussion of certain terms and problems found in other chapters. For instance, in III 1 and III 2 Maimonides insists, through at least three different arguments, that the forms of living creatures in Ezekiel 1 and 10 are those of human beings. He does not in any of the seven chapters of the Guide devoted to Ezekiel state why this argument is important. Furthermore, the meanings of all the key terms in these chapters have already been examined elsewhere. The term "face," for example, is studied in I 37 and there it is explained that the term has six possible senses. Maimonides does not say which of the six senses is used in the Account of the Chariot. The explanation of the Account of the Chariot requires the study of other biblical terms as well, and they are treated in other chapters of the Guide. The reader is only alerted to the variety of meanings of a word if the chapters of the Guide have been studied in order, that is, if the chapters devoted to the explanation of the variety of usages of the terms have already been mastered. Thus impatient and disorderly readers will not be able to sort out what is said about the Account of the Chariot because they have not studied the other parts of the Guide adequately. The student who is serious in study is required to begin the laborious task of under standing each chapter in its place. Maimonides also cautions the reader against commenting on the Guide. The teaching of the treatise may be harmful to the student, to the teacher and to the truth itself, and Maimonides urges the reader to be reticent in making com ments. The reader is cautioned to explain the Guide only to the extent that the teachings of the treatise are explained elsewhere by authorities of the Jewish law (9a). Maimonides follows this legal sanction prohibiting the explanation of certain biblical passages before the student is prepared. This is one of the rea sons that the Guide is such a difficult book. Only the diligent student, only the cautious student, will complete the necessary training. Thus the student of the Guide, provided he respects the cautions issued by Maimonides or submits to the Jewish authorities, is limited in what he may say or write about it. If the student does not submit to the author's own explicit instructions, there is little chance of discovering what his true views are. If the student respects Mai monides' instruction, the student may explain certain teachings of the treatise to others, but would also be restrained in teaching all that he has discovered on certain subjects. The need for orderliness in the study of the Guide attests to an agreement Last but not least, even if this self-interest is called rational, as Machan insists on doing, one could still argue, by way of criticism, that even rational self-interest does not do the trick, because reason sometimes fails us in moral choices and often our passions, of either the erotic or aggressive kind, over come our reason in those choices. Book Review 95 These criticisms are not meant to denigrate a splendid book but solely to enter into a brief philosophical discussion with it. Professor Machan, unlike many libertarians, is not only conscious of the weaknesses of the position but attempts to save it from those weaknesses. The effort is especially laudable and timely, for as millions of the world's people are shedding the shackles of col lectivism, whether political, economic or rhetorical, they appear to be yearning for and choosing a political economy based on liberty.