The Pines translation of the Guide of the Perplexed (there is considerable debate about whether one writes "of," "for," or "to") is considered definitive and has reappeared in multiple paperback volumes. The work is Maimonides's magnum opus, an application of Aristotelian philosophy directed to Jews in the milieu of medieval Islamic scholars. The translation is heavily footnoted to contextualize and to explain translation from the Judaeo-Arabic in which Maimonides wrote the text. This is not a translation from the ibn Gabirol Hebrew version but directly from the original work. Some scholars assert that Maimonides carefully scattered hints of unorthodox views throughout the text (Cf., e.g., A. Reines, _Maimonides and Abrabanel on Prophecy_) and put forward the first purely rationalistic and "western" comprehension of traditional Judaism. This item seems to appear in collectible editions only and may readily be used as the signal text, or sit on a collector's shelf. Judaeo-Arabic text on front cover is, as best can be transliterated into English, "Dalalat al_Hairin." It is also known in Hebrew as "Moreh N'vuchim." cxxxvi + 658, 10" x 7.25"
I began reading The Guide of the Perplexed while I was preparing to read Spinoza's Theologico/Political Treatise.
Maimonides (through Pines' translation) writes in such an approachable, conversational style that it is hard to put the book down once you have started. The idea of applying Aristotle's philosophy to the study of the Torah may not seem the most natural thing to do, but in Maimonides' hands, it becomes thoroughly engrossing.
The book is organized roughly like a dictionary. The philosophical clarification of a key word then leads to other key words until the framework of a new perspective is constructed.
The story of an ancient people's encounter with a divine being is transformed into a theology of the human potential to approach God through our reason and our struggle to become better people. Maimonides holds up the prophets as examples of people who have reached a level of perfection in thought or character which allows them to receive divine inspiration.
This will be the basis of Spinoza's later critique, but, on its own, The Guide of the Perplexed is a rewarding exercise regardless of one's religious or philosophical outlook.
Reading used to be simpler. One just had to find a comfortable chair, turn on a good reading light, open the book and read. Now reading has become a project or rather, in my case, two projects.
First, I am reading The Guide of the Perplexed by Moses Maimonides. The edition we (the reading is part of a class in the Basic Program of Liberal Education of the University of Chicago) are using is the translation by Shlomo Pines. A close reading of this two volume work requires not only attention to the text, but accompanying support of the following volumes from my library: The Oxford NIV Schofield Study Bible, my (two volume) edition of the Complete Works of Aristotle; Geddes MacGregor's Dictionary of Religion and Philosophy; and an English language dictionary. The translator's introduction suggests that I may have further recourse to Plato, Epicurus, Galen and others (this may require a camp out at the Chicago Public Library). Admittedly, these are requirements for reading a serious work of philosophy that inter alia attempts to reconcile the old testament prophets with ancient Greek philosophy.
Una maravillosa obra que debería de ser estudiada por todxs los que deseen aclarar el pensamiento, muchas ideas presentes en el cristianismo evangélico moderno son deshechas aqui. En general, una conexión con ideas universales.
La Guía de los Perplejos I de Maimónides no es simplemente un libro; es una travesía intelectual y espiritual. Escrito con un equilibrio prodigioso entre la razón y la fe, este primer tomo abre las puertas a una comprensión profunda del universo, de D-os y del alma humana desde la mirada judía y aristotélica.
Maimónides escribe para quienes están “perplejos”: creyentes con formación filosófica que sienten el tirón entre la revelación y la razón. Con un lenguaje denso pero luminoso, analiza metáforas bíblicas, términos clave del Tanaj, y el papel de la profecía y la creación, todo desde una óptica profundamente racional.
Leerlo es un ejercicio de humildad: uno se descubre pequeño ante el misterio divino, y sin embargo, llamado a comprender. No es lectura fácil, pero cada página ofrece recompensas para el alma y el intelecto. Esta obra marca un antes y un después en la historia del pensamiento judío — y en la vida de quien se atreva a abrir sus páginas con sinceridad.
Read this in a discussion-based philosophy course at my university, and it was an incredibly thought-provoking experience. Maimonides’ exploration of reason, faith, and philosophy sparked great discussions and lots of reflection. It’s a dense but rewarding read for anyone interested in religious philosophy.
The Guide is one of the paramount works of medieval Jewish philosophy, and has had a profound impact on how Judaism understands itself. It's a brilliant work, but the overall plan is highly obscure. Each chapter in and of iteself generally makes sense, but it's not always clear what Mimonides is driving at. But the more attention you pay, the more you notice.
This is the "Chicago" edition, overseen by Ralph Lerner and with an explanatory introduction by Leo Strauss notorious for being as impenetrable as the book itself in some places. However, it's definitely a help in reading the Guide; it draws the reader's attention to subtleties that would otherwise be missed.
Un libro para consultar constantemente. La minuciosa explicación de palabras que podrían llevar a creer en una corporeidad de Dios son analizadas y colocadas en su justa dimensión por Maimónides, acaso el más grande filósofo judío de la Edad Media, que sigue el ejemplo de los griegos clásicos, abandonado durante el oscurantismo en occidente, en particular de Aristóteles, y lo mezcla con su propia visión tradicional logrando una lectura muy sagaz acerca de diversos temas en la Torá, la ciencia y el mundo.
This book (Volume 1) has both an Essay ("How to Begin to Study 'The Guide of the Perplexed'") by Leo Strauss and a 'Translator's Introduction' by Shlomo Pines. Neither are to be missed. But not surprisingly, the remarks of Pines are far more 'straightforward' than those of Strauss. Strauss is usually difficult; when he is trying to be difficult he borders on the impossible. In this Introductory Essay Strauss is trying to be difficult...