Analysis of the Guide for the Perplexed

The aim of the work of the Guide for the Perplexed is to give a guide to people who have a
philosophical background but are perplexed by the ambiguous and figurative expressions found in the
holy writings. Maimonides wrote it as a treaty to further explain metaphysical themes to his students
after giving him hints in previous studies. It was broken down into three different parts with them being
first an exposition of the esoteric ides in the books of the Prophets. The second part is a treatment of
certain metaphysical problems and the last part is an examination of the system and method of the
Kalam. These are all aimed toward his student so he is already taking into account that they are familiar
with some background information both in philosophy and religious writings. Another interesting thing
to note is that even though he does an examination of Kalam, he is an overzealous supporter of
Aristotelian philosophy which stands opposite to Kalams theory.
There are further breakdown of several part of the guide. For example, the exposition of Scriptural text
is divided by author into two parts in which first part deals with homonymous, figurative, and hybrid
terms employed in reference to God and the second part relates to Biblical figures and allegories. These
parts are not chronological however, and are broken down in between with analysis and rebuttal of
Kalams word. In his introduction, he mentions the object of the work and method he imployed along
with treats of similes and give directions for the study of the work with discussion of the usual causes of
inconsistencies in authors.
According to the Guide, it was supposed to remove the conflict between science and religion which
Maimonides believed arised from the misinterpretation of the anthromorphisms in Holy Writ. This
mistakes mainly arises from the presence of homonym denoting things totally distinct from each other.
Unlike other Jewish philsophers before Maimonides, he adopts a new and original method different
from the law speaks in the language of man. Instead he chooses to define the meaning of each term
when applied to God.
Introduction
This is the introduction to the Guide of the Perplexed and it is a letter from Maimonides to his pupil R.
Joseph Ibn Aknin. While it is personally aimed toward Jospeph and his inquiry about some metaphysical
problems, he mentions that this could be used by others as well who seeks the same knowledge. Then it
is followed by his explanation of what is to be contained in the guide which is discussed here in the
previous section for analysis (eg Homonyms). He goes on to say the object of his treatise and according
to his words, it is to enlighten a religious man who has been trained to believe in the truth of our holy
Law, who conscientiously fulfils his moral and religious duties, and at the same time has been successful
in his philosophical studies.
Chapter 1
This chapter was dedicated to explain the meaning of the word zelem and demut. Maimonides aimed to
provethat the incorporeality of the divine being Being, and His unity, in the true sense of the word. He
continues on the xplore the meaning of the word zelem which signifies a specific form and that form is
what constituent which gives man human perception. Then he continues on the provide explanation on
how the word is used to give imagery or help man imagine what the scripture meant and should not be
used literally to say that man are made in the image of God. So the word zelem is probably a hybrid term
or homonym in this case and it can be seen how it is used in the context differently. Then he goes on
to explain the word demut which is derived from the verb damah which means he is like. In this
manner he also says that it serves as a word with two meanings as a way to some abstract relation. All
the resemblance in the passages does not refer to figure and shape but rather abstract ideas such as
the likeness of the throne.
Chapter 2
This chapter deals with answering the question of how mans peculiarity (rebelliousness) has procured
him the great imperfection (intelligence of telling right from wrong) that elevated them above the
animals. Maimonides answers this quite simply saying that intelligence was there before the fall of man
as God commanded him and without intelligence, man would not have or could not have received the
commandment as they would not understand it. Also, before Adam lost his innocent, he was guided
solely by reflecton and reason which he lost after he began to give way to desires. His gain of good and
evil was not because he obtained reason but rather the gaining of a new faculty which he has just
obtained. So the difference in word play can play a vast difference in meaning. Adams fault was not
knowing what was forbidden but rather punished for knowing and trying to direct his thoughts to the
acquisition of what was considered forbidden (this is very interesting and I have never thought of it like
that).