Maimonides’ theologically-inspired interpretation of rule-utilitarianism draws in foundation from a precept he devotes much ink to settling the merits of:
The True Law [the six hundred and thirteen commandments of the Torah] … give[s] us the twofold perfection. It aims first at the establishment of good mutual relations among men by removing injustice and creating the noblest feelings. In this way the people … stay and continue in one condition, and every one can acquire his first perfection [well-being of the body].
This conclusion, however, appears incomplete, missing justification for the desirability of a “twofold perfection”, much less of the link between the Torah’s dictum and the maximization of happiness. Subsequent entries from The …show more content…
The scholar argues that this balance is conducive to a healthy, non-violent, and well-managed society. His underlying utilitarian decision calculus is exposed in his procedure for attaining this ideal state of being: he begins with a desire to dispose of violence, followed by an appeal to the “common welfare”, and concludes by making clear that the establishment of good relations, safety, and the legitimacy of the rule of law (not inherently utilitarian, but closely associated with the greatest-good approach) are prerequisite to enlightenment of the soul, or communion with …show more content…
He claims that the precepts referenced allow humankind a path to twofold perfection, a state of being synonymous with enlightenment, or true happiness. The foundation of this claim is as follows: first Maimonides compels the reader to dismiss expectations of a pronounced object, or function, of the fundamental laws, as they are intrinsically desirable. The utility of each maxim is discerned according to its ability to influence the views and behavior of the population being perfected. Here, the rule-utilitarian essence of Maimonides’ teachings are revealed, as he argues that the Law must be applied universally, its drawbacks and benefits to be gauged in relation to the totality of the population affected- in other words, specific instances of the Law applied to its recipient disadvantage must be surpassed by the aggregate good generated from its indoctrination. Lastly, utilitarianism informs the final link between Maimonides’ code of ethics and the achievement of a final good, in the writer’s eyes an amalgamation of virtue, happiness, and spiritual refinement, as this final perfection of the soul can only be achieved when the Lord’s postulates have been put into
The True Law [the six hundred and thirteen commandments of the Torah] … give[s] us the twofold perfection. It aims first at the establishment of good mutual relations among men by removing injustice and creating the noblest feelings. In this way the people … stay and continue in one condition, and every one can acquire his first perfection [well-being of the body].
This conclusion, however, appears incomplete, missing justification for the desirability of a “twofold perfection”, much less of the link between the Torah’s dictum and the maximization of happiness. Subsequent entries from The …show more content…
The scholar argues that this balance is conducive to a healthy, non-violent, and well-managed society. His underlying utilitarian decision calculus is exposed in his procedure for attaining this ideal state of being: he begins with a desire to dispose of violence, followed by an appeal to the “common welfare”, and concludes by making clear that the establishment of good relations, safety, and the legitimacy of the rule of law (not inherently utilitarian, but closely associated with the greatest-good approach) are prerequisite to enlightenment of the soul, or communion with …show more content…
He claims that the precepts referenced allow humankind a path to twofold perfection, a state of being synonymous with enlightenment, or true happiness. The foundation of this claim is as follows: first Maimonides compels the reader to dismiss expectations of a pronounced object, or function, of the fundamental laws, as they are intrinsically desirable. The utility of each maxim is discerned according to its ability to influence the views and behavior of the population being perfected. Here, the rule-utilitarian essence of Maimonides’ teachings are revealed, as he argues that the Law must be applied universally, its drawbacks and benefits to be gauged in relation to the totality of the population affected- in other words, specific instances of the Law applied to its recipient disadvantage must be surpassed by the aggregate good generated from its indoctrination. Lastly, utilitarianism informs the final link between Maimonides’ code of ethics and the achievement of a final good, in the writer’s eyes an amalgamation of virtue, happiness, and spiritual refinement, as this final perfection of the soul can only be achieved when the Lord’s postulates have been put into