Концовка "Путеводителя растерянных" Маймонида: принцип структурных соответствий при интерпретации библейского текста в еврейской средневековой философиистатья
Аннотация:There are two aspects to this paper: one is methodological, and the other concerns the interpretation of Maimonides. I use the notion of “structural correspondence” for any correspondence between biblical concepts and some philosophical terms, when these correspondences may be numerical and inter-relational, but always parallel a relatively complete philosophical idea. Obviously, every philosophical allegory in necessary based on structural correspondence, but not every structural correspondence wears clothes of allegory.
The methodological assumption of this paper is that the medieval commentators were not able to dispense with the structural correspondences with which they were familiar, but rather made use of them albeit in altered form. This was because these correspondences were compelling models that testified to the general correspondence between the Scriptures and philosophy. If we adopt this assumption, then our approach to exegesis must take these philosophical correspondences into account, even if the commentator in question does not cite them explicitly. Thus, we must search for their hidden use.
The aspect of interpretation of Maimonides concerns the application of the above methodological principle to an analysis of his interpretation of Jeremiah 9:22-23 at the conclusion of the Guide of Perplexed. Commentators that preceded Maimonides, such as Abraham bar Hiyya, Joseph Ibn Zaddik, and Abraham Ibn Daud, explained the above verses using the philosophical model of the three faculties of the soul. This usage creates a structural correspondence between the faculties of the soul and the concepts of hesed, zedaka, mishpath that are mentioned in the Scriptural verse. Although there is no apparent mention of this correspondence in Maimonides’ explanation, we find his hidden use of it, thus yielding a novel reading of his concluding remarks in the Guide.
The final chapter of the Guide is one of the most disputed in the entire Maimonidean corpus. Throughout the work, it appears that Maimonides adopts the Aristotelian contemplative ideal as the highest perfection for man. However, the conclusion of the Guide implies that perfection is a function of deeds (vita activa vs. vita contemplative). Scholars have advanced a number of solutions that are surveyed in the paper. According to our interpretation the perfection of man remains the perfection of intellect, and acts of Imitatio Dei – hesed, zedaka, mishpath – are consequences of this perfection that must follow of necessity. Thus, the ontological stratums of the soul become organized to form a perfect and harmonious microcosm.
