Moses Maimonides's Guide of the Perplexed is the greatest philosophical text in the history of Jewish thought and a major work of the Middle Ages. For almost all of its history, however, the Guide has been read and commented upon in translation--in Hebrew, Latin, Spanish, French, English, and other modern languages--rather than in its original Judeo-Arabic. This volume is the first to tell the story of the translations and translators of Maimonides' Guide and its impact in translation on philosophy from the Middle Ages to the present day. A collection of essays by scholars from a range of disciplines, the book unfolds in two parts. The first traces the history of the translations of the Guide, from medieval to modern renditions. The second surveys its influence in translation on Latin scholastic, early modern, and contemporary Anglo-American philosophy, as well as its impact in translation on current scholarship. Interdisciplinary in approach, this book will be essential reading for philosophers, historians, and religious studies scholars alike.

Maimonides' Guide of the Perplexed has traditionally been read as an attempt to harmonize reason and revelation. Another, more recent interpretation takes the contradiction between philosophy and religion to be irreconcilable, and concludes that the Guide prescribes religion for the masses and philosophy for the elite. Moving beyond these familiar debates, Josef Stern argues that the perplexity addressed in this famously enigmatic work is not the conflict between Athens and Jerusalem but the tension between human matter and form, between the body and the intellect. Maimonides' philosophical tradition takes the perfect life to be intellectual: pure, undivided contemplation of all possible truths, from physics and cosmology to metaphysics and God. According to the Guide, this ideal cannot be realized by humans. Their embodied minds cannot achieve scientific knowledge of metaphysics, and their bodily impulses interfere with exclusive contemplation. Closely analyzing the arguments in the Guide and its original use of the parable as a medium of philosophical writing, Stern articulates Maimonides' skepticism about human knowledge of metaphysics and his heterodox interpretations of scriptural and rabbinic parables. Stern shows how, in order to accommodate the conflicting demands of the intellect and the body, Maimonides creates a repertoire of spiritual exercises, reconceiving the Mosaic commandments as training for the life of the embodied mind. By focusing on the philosophical notions of matter and form, and the interplay between its literary form and subject matter, Stern succeeds in developing a unified, novel interpretation of the Guide.

Josef Stern addresses the question: Given the received conception of the form and goals of semantic theory, does metaphorical interpretation, in whole or part, fall within its scope? The many philosophers, linguists, and cognitive scientists writing on metaphor over the past two decades have generally taken for granted that metaphor lies outside, if not in opposition to, received conceptions of semantics and grammar. Assuming that metaphor cannot be explained by or within semantics, they claim that metaphor has little, if anything, to teach us about semantic theory. In this book Josef Stern challenges these assumptions. He is concerned primarily with the question: Given the received conception of the form and goals of semantic theory, does metaphorical interpretation, in whole or part, fall within its scope? Specifically, he asks, what (if anything) does a speaker-hearer know as part of her semantic competence when she knows the interpretation of a metaphor? According to Stern, the answer to these questions lies in the systematic context-dependence of metaphorical interpretation. Drawing on a deep analogy between demonstratives, indexicals, and metaphors, Stern develops a formal theory of metaphorical meaning that underlies a speaker's ability to interpret a metaphor. With his semantics, he also addresses a variety of philosophical and linguistic issues raised by metaphor. These include the interpretive structure of complex extended metaphors, the cognitive significance of metaphors and their literal paraphrasability, the pictorial character of metaphors, the role of similarity and exemplification in metaphorical interpretation, metaphor-networks, dead metaphors, the relation of metaphors to other figures, and the dependence of metaphors on literal meanings. Unlike most metaphor theorists, however, who take these problems to be sui generis to metaphor, Stern subsumes them under the same rubric as other semantic facts that hold for nonmetaphorical language.