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Further, there are things of which the mind understands one part, but remains ignorant of the other and when man is able to comprehend certain things, it does not follow that he must be able to comprehend everything.
Maimonides
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Maimonides
Age: 66 †
Born: 1138
Born: March 30
Died: 1204
Died: December 13
Astronomer
Dayan
Philosopher
Physician Writer
Rabbi
Córdoba
Andalusia
Mosheh ben Maimon
Moses Maimonides
Mūsā ibn Maymūn
RaMBaM
Rabbeinu Mosheh Ben Maimon
Rambam
Maimonides
Everything
Understands
Must
Ignorant
Mind
Remains
Things
Follow
Men
Part
Certain
Doe
Able
Comprehend
More quotes by Maimonides
Management [ Providence ], knowledge, and intention are not the same when ascribed to us and when ascribed to God.
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There is no difference between the pain of humans and the pain of other living beings, since the love and tenderness of the mother for the young are not produced by reasoning, but by feeling, and this faculty exists not only in humans but in most living beings.
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We suffer from the evils which we, by our own free will, inflict on ourselves and ascribe them to God, who is far from being connected with them!
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Transient bodies are only subject to destruction through their substance and not through their form, nor can the essence of their form be destroyed in this respect they are permanent.
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No form remains permanently in a substance a constant change takes place, one form is taken off and another is put on.
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How individuals of the same species surpass each other in these sensations and in other bodily faculties is universally known, but there is a limit to them, and their power cannot extend to every distance or to every degree.
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Every ignoramus imagines that all that exists, exists with a view to his individual sake it is as if there were nothing that exists except him. And if something happens to him that is contrary to what he wishes, he makes the trenchant judgement that all that exists is an evil.
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The first kind of evil is that which is caused to man by the circumstance that he is subject to genesis and destruction, or that he possesses a body.
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There are eight levels of charity.... The highest is when you strengthen a man's hand until he need no longer be dependent upon others.
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The philosophers likewise assume that in Nature there is nothing in vain, so that everything that is not the product of human industry serves a certain purpose, which may be known or unknown to us.
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The question, What is the purpose thereof? cannot be asked about anything which is not the product of an agent therefore we cannot ask what is the purpose of the existence of God.
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The knowledge of God, the formation of ideas, the mastery of desire and passion, the distinction between that which is to be chosen and that which is to be rejected, all these man owes to his form.
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The so-called evils are evils only in relation to a certain thing, and that which is evil in relation to a certain existing thing, either includes the non-existence of that thing or the non-existence of some of its good conditions.
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All attributes ascribed to God are attributes of His acts, and do not imply that God has any qualities.
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It is possible that the meaning of wisdom in Hebrew indicates aptitude for stratagems and the application of thought in such a way that the stratagems and ruses may be used in achieving either rational or moral virtues, or in achieving skill in a practical art, or in working evil and wickedness.
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The whole object of the Prophets and the Sages was to declare that a limit is set to human reason where it must halt.
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A wise man is a greater asset to a nation than a king.
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In the beginning we must simplify the subject, thus unavoidably falsifying it, and later we must sophisticate away the falsely simple beginning.
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Consequently he who wishes to attain to human perfection, must therefore first study Logic, next the various branches of Mathematics in their proper order, then Physics, and lastly Metaphysics.
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The second class of evils comprises such evils as people cause to each other, when, e.g. , some of them use their strength against others. These evils are more numerous than those of the first kind... they likewise originate in ourselves, though the sufferer himself cannot avert them.
Maimonides
