Maimonides is a renowned Jewish philosopher acclaimed for his contributions toward aligning the constructs of religion and philosophy and describing how human beings can better understand the word of God. Yet, his theory on prophecy and its manifestation in human beings is most contested because it does not associate prophecy with spirituality or describe it as direct communication with God. Instead, Maimonides contends that prophecy is a natural phenomenon that an individual can only achieve by reaching the highest possible physical, mental, intellectual, and imaginative state. As a result, prophetic abilities are limited to the few individuals who can achieve the required levels of moral, physical, and intellectual perfection. Thus, this essay supports that the same logic is applicable in political leadership because the aforementioned qualities allow leaders to perceive things that might seem hidden to others, act with integrity, and make judgments based on rationality.
Prophesy and its Relationship to Emanation, Reason, and Politics
Maimonides is a Jewish philosopher who agrees with the Greek notion that prophecy or knowledge of hidden truth is a natural phenomenon that all men can attain as long as they conform to the required preparation. In this case, the preparation involves moral and intellectual perfection that is free from the influence of all that exists. In chapter 32 of his book, Maimonides states that ” if a person, perfect in his intellectual and moral faculties, and also perfect, as far as possible, in his imaginative faculty, prepares himself in the manner which will be described, he must become a prophet; for prophecy is a natural faculty of man” (p 220). However, the philosopher goes ahead to describe prophecy as an emanation that results from two human faculties i.e., the rational and imaginative faculties. In other words, Maimonides suggests that anyone with an active intellect can experience an overflow from God. Nevertheless, to reach the prophetic level, an individual must channel the flow past their rational faculty to their imaginative faculty, which is the highest point of rational perfection attainable by man.
Subsequently, Maimonides holds that reason, rationality, and revelation are all concerned with one body of truth. However, each of these tenets facilitates access to truth but an individual must have significant philosophical wisdom to achieve revelation. According to the philosopher, the more a person actualizes their intellect, the more they become like God in that their intellect will be limited to corruption and change (Ch. LIV, p. 395). Even so, striving to become more like God requires an exceptional level of intellectual and ethical virtues. Nevertheless, human beings can be closer to God through rationality and understanding. According to the philosopher, the ultimate perfection of man is actualizing rationality, which is similar to actualizing intellect. Additionally, the author posits that ultimate perfection is not tied to moral qualities or actions but consists of options resulting from speculation (Ch. LIV, p. 398). Thus, the more an individual actualizes their intellect, the more they are protected by their providence in that they are less liable to be corrupt.
Maimonides’s thoughts on politics also revolve around attaining the highest possible level of felicity by actualizing intellect and moral standards. According to the author, human society is built on the frameworks of legislation and requires a means of enforcement to obligate individuals to abide by stipulations (Ch. XXXIV p. 46). However, politics in human society is concerned with attaining human beings’ ensuing end. It aims to create a social environment where individuals can pursue perfection. On that account, politics should comprise ideals that associate with true happiness and solutions to attain it, training in moral qualities, and the rules governing the justice of ordering subjects in society. The philosopher suggests that “The secrets of the Law can only be communicated to a counselor, scholar, and good orator.” These qualities can only be acquired if the physical constitutions of the student favor their development (Ch. XXXIV p. 48). As a result, Maimonides suggests that leaders, like philosophers, should have the ability to look past their immediate surroundings and achieve a level of consciousness that is unmatched by their subordinates.
Advantages of Maimonides Model In Terms of What Makes a Good Leader
Maimonides suggests that a leader should have an intellectual capacity that allows them to preside over critical issues in society and offer practical solutions to individuals’ problems. As a result, their senses should be void of any influences that might come in the way of their reasoning and will to serve their people. Political leaders, in particular, are exposed to dynamic environments and stressful conditions as they are obligated to answer to the demands of other leaders and the needs of their people. Hence, they can easily derail from their way if they are unable to organize themselves and comprehend the implications of their actions before executing them. Maimonides purports that as long as a man’s brain and body are healthy, his passions pure, and attention geared toward knowing God, he is a prophet and a leader. Therefore, Maimonides’s assertion of the leadership qualities that set some individuals apart from others is critical and essential in guiding people toward selecting better leaders and educating leaders on the qualities they should exhibit for the best administrative outcomes.
Similarly, Maimonides insinuates that individuals placed in leadership positions should have unquestionable moral standards and the strength to refrain from anything associated with corruption of the mind, body, and soul. The philosopher points out that only an individual with perfect intellect, moral character, and mastery of theoretical sciences can achieve the emanation from active to imaginative intellect, thus qualifying them as a leader and a prophet. Therefore, Maimonides proposes good health, moral standards, and knowledge in scientific fields to guide ethical reasoning and advancement toward a favorable environment for continuous development. Hence, his guide provides valuable insight into the qualities that make a good leader and the principles of good governance.
Political leaders, like prophets, are tasked with a responsibility to lead people and guide them in the right direction. Therefore, Maimonides’ views relating prophecy to political leadership are crucial in informing political leaders of the standards they should observe to ensure that they serve their purpose and deliver according to the will of the people. Political leaders should exhibit high levels of morality and integrity because they are a pillar of society. Individuals in the community trust their leaders with vast resources, believing that they will do their best to ensure that their interventions address the critical needs. Most people in authority yield a lot of power, making it impossible to achieve equality between individuals and limit corruption in a society filled with self-serving leaders. Thus, in view of Maimonides, leaders should follow in the footsteps of prophets and achieve a higher sense of being, so that they are better positioned to offer the right guidance and develop initiatives that enhance people’s living standards.
Conclusion
Maimonides is a philosopher who sought to align biblical notions with philosophical concepts, allowing him to venture deep into the constructs of religion and the relationship between man and God. However, the philosopher describes prophecy as a natural concept that individuals can achieve when they attain emanation from their active to imaginative intellect. The philosopher suggests that achieving these standards requires high levels of rationality, sound reasoning, self-control, and morality. In turn, he states that any individual with these qualities has established a close relationship with God, allowing them to work toward knowing God. Thus, they have the power to lead people and advise them since they can see beyond the ordinary. Subsequently, these qualities define the standards of a good leader as governance should always be directed to satisfying the needs of society and opening doors to achieve perfection. Thus, his concepts are relevant and critical in helping people in society to work towards actualization and follow others who exhibit such qualities.
Work Cited
Maimonides, M., & Friedlander, M. (2016). The Guide for the Perplexed. Varda Books.