Guide for the Perplexed, Part 2
by Moses Maimonides
About this book
In the Guide of the Perplexed Maimonides (Moses ben Maimon) achieved an original and highly influential synthesis of religious and secular learning, drawing on Rabbinical teachings, the Aristotelian and neo-Platonic doctrines then current in the Islamic world, as well as his own scriptural exegeses and philosophical arguments. According to Encyclopaedia Judaica, "almost every philosophic work for the remainder of the Middle Ages cited, commented on, or criticized Maimonides' views." - Summary by Kazbek
Chapters (48)
1I. Philosophical proofs for the Existence, Incorporeality, and Unity of the First Cause
2II. On the Existence of Intelligences or purely Spiritual Beings
3Ill. The Author adopts the Theory of Aristotle as least open to Objections
4IV. The Spheres and the Causes of their Motion
5V. Agreement of the Aristotelian Theory with the Teaching of Scripture
6VI. What is meant by the Scriptural Term "Angels"
7VII. The Homonymity of the term "Angel"
8VIII. On the Music of the Spheres
9IX. On the Number of the Heavenly Spheres
10X. The Influence of the Spheres upon the Earth manifests itself in four different ways
11XI. The Theory of Eccentricity Preferable to that of Epicycles
12XII. On the Nature of the Divine Influence and that of the Spheres
13XIII. Three Different Theories about the Beginning of the Universe
14XIV. Seven Methods by which the Philosophers sought to prove the Eternity of the Universe
15XV. Aristotle does not scientifically demonstrate his Theory
16XVI. The Author refutes all Objections to Creatio ex nihilo
17XVII. The Laws of Nature apply to Things Created, but do not regulate the Creative Act which produces them
18XVIII. Examinations of the Proofs of Philosophers for the Eternity of the Universe
19XIX. Design in Nature
20XX. The Opinion of Aristotle as regards Design in Nature
21XXI. Explanation of the Aristotelian Theory that the Universe is the necessary Result of the First Cause
22XXII. Objections to the Theory of the Eternity of the Universe
23XXIII. The Theory of Creatio ex nihilo is preferable to that of the Eternity of the Universe
24XXIV. Difficulty of Comprehending the Nature and the Motion of the Spheres according to the Theory of Aristotle
25XXV. The Theory of Creation is adopted because of its own Superiority, the Proofs based on Scripture being Inconclusive
26XXVI. Examination of a passage from Pirke di-Rabbi Eliezer in reference to Creation
27XXVII. The Theory of a Future Destruction of the Universe is not part of the Religious Belief taught in the Bible
28XXVIII. Scriptural Teaching is in favour of the Indestructibility of the Universe
29XXIX. Explanation of Scriptural Phrases implying the Destruction of Heaven and Earth
30XXX. Philosophical Interpretation of Genesis i.-iv.
31XXXI. The Institution of the Sabbath serves (1) to Teach the Theory of Creation, and (2) to promote Man's Welfare
32XXXII. Three Theories concerning Prophecy
33XXXIII. The Difference between Moses and the other Israelites as regards the Revelation on Mount Sinai
34XXXIV. Explanation of Exodus xxiii. 20
35XXXV. The Difference between Moses and the other Prophets as regards the Miracles wrought by them
36XXXVI. On the Mental, Physical and Moral Faculties of the Prophets
37XXXVII. On the Divine Influence upon Man's Imaginative and Mental Faculties through the Active Intellect
38XXXVIII. Courage and Intuition reach the highest degree of Perfection in Prophets
39XXXIX. Moses was the fittest Prophet to Receive and Promulgate the Immutable Law, which succeeding Prophets merely Taught and Expounded
40XL. The Test of True Prophecy
41XLI. What is Meant by "Vision"
42XLII. Prophets Received Direct Communication only in Dreams or Visions
43XLIII. On the Allegories of the Prophets
44XLIV. On the Different Modes in which Prophets Receive Divine Messages
45XLV. The Various Classes of Prophets
46XLVI. The Allegorical Acts of Prophets formed Parts of Prophetic Visions
47XLVII. On the Figurative Style of the Prophetic Writings
48XLVIII. Scripture ascribes Phenomena directly produced by Natural Causes to God as the First Cause of all things
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