Maimonides in His World: Portrait of a Mediterranean Thinker (Jews, Christians, and Muslims from the Ancient to the Modern World, 34) Paperback – November 20, 2011

Sarah Stroumsa, a professor at Hebrew University in Jerusalem, Israel, agrees with S. Pines, the translator of Moses Maimonides' Guide of the Perplexed, and writes that she "assumes medieval Jewish philosophy to have been shaped by the surrounding culture and impregnated by it." Stroumsa calls Maimonides "cosmopolitan," a person who belongs to more than one subculture, who interacted with each with "insatiable intellectual curiosity." She shows how the Maimonidean concepts fit the philosophies expounded in the areas that Maimonides inhabited, in Spain, Morocco and Egypt.While this idea might bother some xenophobic and ultra-nationalistic Jews who insist that all Jewish ideas are original and inspired by God, it would not have bothered Maimonides (1138-1204) himself, for Maimonides wrote that the truth is the truth no matter what its source.Maimonides mentioned frequently that he read everything he could find on a wide variety of subjects, including paganism, and that he based his ideas in large part upon the teachings of the ancient pagan Greek philosopher Aristotle (384-322 BCE). Aristotle also influenced the general Muslim Mediterranean culture where Maimonides lived; therefore Stroumsa's thesis is certainly correct. She presents her thesis clearly and interestingly and with a wealth of detail.Stroumsa discusses Maimonides views on subjects such as paganism, life after death, resurrection, Jewish heresies, human perfection, history, astronomy, astrology, medicine, the philosopher as a political leader and other subjects.For example, Stroumsa states that Maimonides agreed with his contemporary Muslim philosopher Averroes (1128-1198), as well as with Abraham ibn Ezra and other Jewish thinkers who lived before him, that the Torah speaks in different ways, saying different things, to the three levels of society: the uneducated multitude, the theologians and the philosophers. Theologians rely on Scripture and seek to rationalize the Bible with selective ideas from science, but only those discoveries that support their view of Scripture. Maimonides considered Saadiah Gaon a theologian. Philosophers, such as Averroes and Maimonides - as well as earlier Jewish thinkers such as Philo and Abraham ibn Ezra - rely on science and explain the Bible based on reason; if Scripture seems unreasonable - such as the story of a snake talking to Eve - they interpret the biblical episode as a parable. Stroumsa compares these ideas with those of Muslims who lived near Maimonides.Another example is Stroumsa's discussion of Maimonides' view of medicine. Maimonides heaped abuse in strong language on people who relied on God to cure them rather than use medicines. He called such talk "ravings." Yet, he felt that doctors must know more than medicine. Thus he down-graded and insulted the philosophical qualities of two "philosophers" by saying that they are "only a physician." Stroumsa shows how other philosophers of the area had the same ideas.Maimonides was an accomplished doctor. Ibn Abi Usaybi'a said Maimonides "could cure the heavenly bodies from their chronic ailments," meaning remove the spots off of the moon. Yet, Stroumsa writes that he was reasonably cautious and preferred "to work with other physicians (generally Muslims)" and "would not rely on his own opinion alone."Stroumsa recognizes that because of his immense intellect, Maimonides was an elitist; however, he and many Muslim thinkers of his time were convinced that some fundamentals ought to be taught to people belonging to all levels of society. Thus, he wrote the famous thirteen principle of Judaism for the general population. His main idea is that people should know that God has no human body. This now generally accepted principle conflicted with the general Jewish view of the time, and Maimonides was severely criticized for teaching it.Thus, Stroumsa offers her readers a clearer presentation of Maimonides' thoughts on a wide variety of subjects by showing how his teachings mesh with those of his contemporaries.

After visiting Maimonides birthplace in Cordoba, Spain, I was intrigued about his life, a Jew, growing up in Islamic Spain. The book, describes how he was able to become the great philosopher he is known as. He first thought of himself as an Andalusian and signed his name in Hebrew as "Moshe ben Maimon ha Sefaradi," The Spaniard of al-Andalus! Yet, he would be forced to move from his home as a child, after the Almoravides lost power by the new dynasty of Almohads, to Fez in 1160 a.d. Yet, from here he would again move to Palestine and then finally settling in Fatimid, Eqypt. Most scholars study his work on medicine, religious law, philosophy and community leadership. His philosophy works comprised of his research and study of Aristotle, Alexander of Aphrodisias, Themitus, and Averroes. His faith greatly influenced by Sufism, demonstrated in his philosophical work "Guide of the Perplexed."' It is no doubt that he was an heir of Aristotelian due to its practice in al-Andaluz. His conversion from Jewish to Islam was forced upon him in order to survive. Later he would adher to his lineage and come out in calling those heretical as Jesus of Nazarene, Edomite Doeg, Ahitophel, Gehaziaber and those whom followed them. Himself, as others before him and to come, held that he was a Shepherd, leading his flock in the Platonic principle as a "law-giver," in guiding those to the true faith. He led a parallel live to Averroes, yet they may have never met in person. Maimonides studied the ancient pagan society of the "Sabians," and the source of ancient paganism. He points to the Israelite's pilgrimage and their destiny. He points out that the body is only a tool for the soul. Aspirations of the intellect and those whom have found truth are they that will live in immortality. One of his controversial philosophies was his "potential" rejection of the Resurrection of the Dead through his writing of "Mishneh Torah." Nonetheless, a very good resource on his life. At times the writing becomes dry and tedious, as such the rating reflects this but as resource material it should definitely be part of your growing list of intellectual materials relating to the subject.

This is a book of absolutely ground-breaking, exciting scholarship. Unlike other recent Maimonides scholars (e.g. the brilliant Herbert Davidson) who take a somewhat reductive approach to the evidence for Maimonides' cultural framework, Stroumsa paints a rich and deep picture of Maimonides as a Mediterranean thinker, not only deeply engaged in the Islamic philosophical culture of his time, but contributing creatively to it. Of the many fascinating insights in the different chapters, the most startling is the one that shows the deep Almohad influence on Maimonides in the fields of philosophy, law and dogmatics.This is not a book for Maimonides beginners - some familiarity with Arabic thought is helpful. There are also some typographical errors (once Alomohad, for example), but for scholarship of this quality, the book is beautifully written and pleasurable to read. The implications for appreciating the interaction of Jewish and Islamic culture are momentous and inspiring.

Anyone wishing to understand the intellectual world of the Mediterranean in the Middle Ages needs to understand something of this amazing, 12th century, Jewish thinker from Muslim Spain. Sarah Stroumsa's book is an ideal introduction to his thoughts and to their influence upon the three Abrahamic faiths.