276°
Posted 20 hours ago

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

£6.475£12.95Clearance
ZTS2023's avatar
Shared by
ZTS2023
Joined in 2023
82
63

About this deal

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]

Beer, Michal. שמונה פרקים לרמב״ם‎. Le huit Chapitres de Maïmonide, etc., trad. en franc. 8°. Paris, 1811. Do you like action? Well, there is none of that here unless you count killing fish, insects and a lone deer.Salomon, Gotthold. [101] … חלקת מחקק כולל שמונה פרקים לר״מב״ם איבערזעצט אונד מיט טהעאלאגיש פהילאזאפישן אנמערקונגן פערזעהן מאת שלמה זלמן בכה״רר ליפמן לבית הלוי‎. Dessau, Moses Philippsohn, 1809. 8°. With vowels. Jak. Mantino (A. in Tortosa) Octo Capita R. Mosis Maimonidis ... in versione latina, etc. Bologna, 1526. 4°. See Fürst, loc. cit.; HUb., p. 438. Now, since “it fosters great perfection and true good fortune” (i.e., it’s a very important means for us to grow in our beings and to draw close to G-d), and because we’re taught by our sages that “whoever wants to be pious should live by the words of Pirke Avot”(Babba Kama 30A), and since we know that “other than prophecy, there’s no greater rank than piety”, it’s clear then that Pirke Avot is saying a lot more than we might think. As I wrote, I kept in mind two types of readers: those who enjoyed mathematics until they were turned off by an unpleasant episode, usually around fifth grade, and mathematics aficionados, who will find much that is new throughout the book. This book also serves readers who simply want to sharpen their analytical skills. Many careers, such as law and medicine, require extended, precise analysis. Each chapter offers practice in following a sustained and closely argued line of thought. That mathematics can develop this skill is shown by these two testimonials: The nutritive part of the soul has seven powers, or properties: (1) the power of attraction ( המושך‎); (2) the power of retention ( המחזיק‎); (3) the power of digestion ( המעכל‎); (4) the power of repelling superfluities ( הדוחה למותרות‎); (5) the power of growth ( המגדל‎); (6) the power of propagation ( המוליד בדומה‎), and (7) the power of differentiation between the nutritive humors ( ליחות‎) and those to be repelled.

Ali Takata, a half-Japanese, half-white woman who lives in Texas, initially sent her children to the “good,” mostly white school. She liked it at first and made friends there. However, she felt awkward because there were few POC. She felt there was too much “helicoptering” and actions she saw as expressions of white privilege. She took her children out of the school and put them in a more integrated school. She says it “has been an eye-opening experience for [her children].” They learned more about the real world where not everyone is rich. Other parents have also found that their children can get a good education in a school that isn’t considered “good.” Chapter 8 Shortly after Ibn Tibbon translated the Moreh, Jehudah al-Ḥarizi, the poet, was asked by a number of scholars to do the same work. This, of course, implied that Ibn Tibbon's rendering was not satisfactory to them. They wished al-Ḥarizi to ​translate the Moreh in a simple, clear and polished style, as the version of Ibn Tibbon, being literal, was necessarily heavy. Al-Ḥarizi prefixed to his work two introductions, one containing an alphabetical list of "strange words," and the other, the contents of each chapter. It is fortunate for Ibn Tibbon that al-Ḥarizi, too, did the same work, for a comparison shows the marked superiority and excellence of Ibn Tibbon's translation. In his Glossary of Strange Words, which he later prefixed to the Moreh, Ibn Tibbon rightfully shows the many errors and shortcomings of the translation of al-Ḥarizi, who might be a good poet, but who showed his ignorance when he attempted to deal with scientific matters. [56] Before meeting for our first date, Mike and I had to individually read through a list of potential reasons we cherish each other and circle the ones we agreed with. For Mike, I chose things like "You have supported my own personal goals" and "You understand my sense of humor." Then, when we convened at our local park, we shared our lists out loud. 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.

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. Cod. 269. 2°. Pirke Avoth cum Commentario Maimonidis ac fusa ejus praefatione; membr. rabb. in 4°. an. 1444. Initially, I fell asleep twice on two separate occasions trying to read this story, I got up to chap 7 I think. He had as guides his father's translations and various Arabic books which he possessed. See his Preface to the Moreh, also HUb., p. 416.

There is SO MUCH interesting info in this book! I know not everyone is going to froth at the mouth over learning how couples interact with each other, but I seriously couldn’t get enough. It’s all so interesting to me, discovering what is “normal” and what actually creates a lasting connection, especially when it doesn’t necessarily match up with what I expected. Some of my favorite insights: In that respect, this book differs from most books on mathematics written for the general public. Some present the lives of colorful mathematicians. Others describe important applications of mathematics. Yet others go into mathematical procedures, but assume that the reader is adept in using algebra.

Keep in touch

Unfortunately, this biography is not without some drama. That comes in the latter part of the book as we near the chapter on Human Earth, where the focus is the impact of humanity on the planet. M. wrote all of his works, with the exception of the Mishneh Torah and a number of letters, in Arabic, but with Hebrew characters, as Arabic was the language used by the Jews living under Islam. On his objection to having the Moreh copied in other than Hebrew characters, see Munk, Notice sur Joseph ben Jehouda (Paris, 1842), p. 27, n. 1. On the Arabic language of Maimonides and his style, see I. Friedlaender, Sprachgebrauch des Maimonides (Frankfurt a. M., 1902), Introduction; and by the same author, in Moses ben Maimon, I, the articles, Die arabische Sprache des Maimonides, pp. 421–428, and Der Stil des Maimonides, pp. 429–438; also his short account in Selections from the Arabic Writings of Maimonides ( Semitic Study Series, No. XII, edited by Gottheil and Jastrow, Leiden, 1909), Introd., pp. xiv–xxiii. The author can recall many times when white politicians had stated that some social good was “bad for the economy.” She realized that, in this case, they were talking about the economy for people like themselves. Protecting the economy helped them to assure themselves that they weren’t being racist, she says. Kirsti M. Jylhä, a Finnish researcher, believes that some Americans see the world as being more competitive and believe that those in a lower position have done something to deserve it. They aren’t afraid of climate change because they believe it won’t affect them, because they have managed to avoid having bad things happen to them. She says, “There is... unconscious risk calculation going on here . . . Should we really do all these changes?” She argues that white men don’t think they will suffer and prefer the status quo. Jylhä recalls coming to New York and realizing that she was white when she saw the diversity there. She describes living in Sweden, where there is little or no homelessness. She believes people are more inclined to ignore human suffering in the United States because “If you’re in a society where you’ve already let someone [be homeless], what does it matter if they drown?” White Americans largely believe that the risks of climate change will fall on others, McGhee says. But, of course, white people are at risk. You should spend about 20 minutes on Questions 27-40, which are based on the Reading Passage below. The most important of his works which have had a profound influence upon Judaism are his Commentary on the Mishnah ( פירוש המשנה‎), the Mishneh Torah ( משנה תורה‎) or Yad ha-Ḥazaḳah ( יד החזקה‎), and the Guide for the Perplexed ( מורה נבוכים‎).

Asda Great Deal

Free UK shipping. 15 day free returns.
Community Updates
*So you can easily identify outgoing links on our site, we've marked them with an "*" symbol. Links on our site are monetised, but this never affects which deals get posted. Find more info in our FAQs and About Us page.
New Comment