Skip to main content Accessibility help
×
Hostname: page-component-78c5997874-g7gxr Total loading time: 0 Render date: 2024-11-07T10:27:40.524Z Has data issue: false hasContentIssue false

21 - Virtue and Happiness

from VI - Practical Philosophy

Published online by Cambridge University Press:  28 May 2009

Steven Nadler
Affiliation:
University of Wisconsin, Madison
T. M. Rudavsky
Affiliation:
Ohio State University
Get access

Summary

The number of Jewish philosophical texts devoted exclusively to virtue and happiness is relatively small, yet the themes of virtue and happiness loom large in premodern Jewish philosophy. As key concepts of the science of ethics, virtue and happiness concern not only a theory about character formation and right action but also many assumptions about the structure of the world, the nature of human beings, the purpose of human life, the production and effects of knowledge, the social dimension of philosophy, the ideal political regime, and the relationship between humans and God. Therefore, the discourse on virtue and happiness was inseparable from a host of metaphysical, cosmological, psychological, epistemological, political, and theological theories. The Jewish philosophical discourse, moreover, was not carried out in a vacuum but through interaction with non-Jewish philosophy in the Greco–Roman world and in medieval Islam and Christendom. Through theorizing about virtue and happiness Jewish philosophers articulated their views on being human, being a Jew, and being a Jewish philosopher.

THE GRECO–ROMAN WORLD

Greek Foundations

In the Aristotelian classification of the sciences, practical philosophy studies voluntary actions and involves deliberations about things that are subject to change. Practical philosophy consists of the science of ethics and politics; whereas the former studies the individual, the latter studies society and state, but the two are closely connected: Aristotle’s ethics has social dimensions and his politics are ethical. The science of ethics concerns the cultivation of character through the acquisition of virtues.

Type
Chapter
Information
The Cambridge History of Jewish Philosophy
From Antiquity through the Seventeenth Century
, pp. 705 - 767
Publisher: Cambridge University Press
Print publication year: 2008

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

Abrahams, Israel (1926). Hebrew Ethical Wills. Philadelphia: Jewish Publication Society.Google Scholar
Ackrill, J.L. (1980). “Aristotle on Eudaimonia,” in Rorty, A.O. (ed.), Essays on Aristotle’s Ethics. Berkeley: University of California Press.Google Scholar
Adamson, Peter and Taylor, Richard C. (2005). The Cambridge Companion to Arabic Philosophy. Cambridge: Cambridge University Press.Google Scholar
Al-Fārābī, (2001). Al-Fārābī: The Political Writings; Selected Aphorisms and Other Texts. Butterworth, Charles E. (trans. and ed.). Ithaca/London: Cornell University Press.Google Scholar
Altmann, Alexander and Stern, S.M. (1958). Isaac Israeli. A Neoplatonic Philosopher of the Early Tenth Century. Oxford: Oxford University Press.Google Scholar
Altmann, Alexander (1965). “Ibn Bājja on Man’s Ultimate Felicity,” in Harry Austryn Wolfson Jubilee Volume. Jerusalem: America Academy for Jewish Research.Google Scholar
Annas, Julia (1993). The Morality of Happiness. New York: Oxford University Press.Google Scholar
Bar Ḥiyya, Abraham (1968). Abraham Bar Ḥiyya: The Meditation of the Sad Soul. Wigoder, Geoffrey, (trans.). New York: Schocken.Google Scholar
Berman, Lawrence (1967). “Greek into Hebrew: Samuel ben Judah of Marseilles, Fourteenth Century Philosopher and Translator,” in Altmann, Alexander (ed.), Jewish Medieval and Renaissance Studies. Cambridge, MA: Harvard University Press.Google Scholar
Berman, Lawrence (1974). “Maimonides, The Disciple of Al-Fārābī,” Israel Oriental Studies. 4:.Google Scholar
Berman, Lawrence (1978). “Ibn Rushd’s Middle Commentary on the Nichomachean Ethics in Medieval Jewish Literature,” in Jolivet, Jean (ed.), Multiple Averroes. Paris: Belles Lettres.Google Scholar
Berman, Lawrence (1980). “Maimonides on the Fall of Man,” AJS Review. 5:.CrossRefGoogle Scholar
Berman, Lawrence (1987). “The Ideal State of the Philosophers and the Prophetic Laws,” in Link-Salinger, Ruth (ed.), A Straight Path: Studies in Medieval Philosophy and Culture in Honor of A. Hyman. Washington, DC: Catholic University of America Press.Google Scholar
Berman, Lawrence (1991). “The Ethical Views of Maimonides within the Context of Islamicate Civilization,” in Kraemer, Joel L. (ed.), Perspectives on Maimonides: Philosophical and Historical Studies. Oxford: Oxford University Press for the Littman Library.Google Scholar
Berman, Lawrence (1999). Averroes’ Middle Commentary on Aristotle’s Nicomachean Ethics in the Hebrew Version of Samuel ben Judah. Jerusalem: The Israel Academy of Sciences and Humanities.Google Scholar
Birnbaum, Ellen (1996). The Place of Judaism in Philo’s Thought: Israel, Jews and the Proselytes. Atlanta: Scholars Press.Google Scholar
Bland, Kalman (1982a). The Epistle on the Possibility of Conjunction with the Active Intellect by Ibn Rushd, with the Commentary by Moses Narboni. New York: Jewish Theological Academy of America.Google Scholar
Blenkinsopp, Joseph (1995). Wisdom and Law in the Old Testament: The Ordering of Life in Israel and Early Judaism. Oxford: Oxford University Press.CrossRefGoogle Scholar
Bnaya, Meir Zvi (1996). Moshe Almosnino of Salonika: His Life and Work. Ramat Aviv: Tel Aviv University. [Hebrew]Google Scholar
Broadie, Sarah (1991). Ethics with Aristotle. Oxford: Oxford University Press.Google Scholar
Butterworth, Charles E. (1983). “Ethics in Medieval Islamic Philosophy,” Journal of Religious Ethics. 11:.Google Scholar
Butterworth, Charles E. (1985). “Ethics and Classical Islamic Philosophy: A Study of Averroes’ Commentary on Plato’s Republic,” in Hovannisia, Richard G. (ed.), Ethics in Islam. Malibu, CA: Udena Publication.Google Scholar
Cooper, John M. (1975). Reason and Human Good in Aristotle. Cambridge, MA: Harvard University Press.Google Scholar
Crenshaw, James L. (1981). Old Testament Wisdom: An Introduction. Atlanta: John Knox Press.Google Scholar
Crenshaw, James L. (1995). Urgent Advice and Probing Questions: Collected Writings on Old Testament Wisdom. Macon, GA: Mercer University Press.Google Scholar
Crisp, Roger and Slote, Michael (eds.) (1997). Virtue Ethics. Oxford: Oxford University Press.Google Scholar
Crisp, Roger (ed.) (1996). How Should One Live: Essays on the Virtues. Oxford: Clarendon Press.Google Scholar
Darwall, Stephen (ed.) (2003). Virtue Ethics. Oxford: Blackwell.Google Scholar
Davidson, Herbert A. (1992a). Al-Fārābī, Avicenna, and Averroes, on Intellect. Oxford: Oxford University Press.Google Scholar
Edel, Abraham (1982). Aristotle and His Philosophy. Chapel Hill: North Carolina Press.Google Scholar
Eran, Amira (1998). Me-⼹emunah tammah le-⼹emunah ramah. Haguto ha-qdam-Maimonit shel ha-Rabad. Tel Aviv: Hakibbutz hameuchad.Google Scholar
Fakhry, Majid (1994). Ethical Theories in Islam. Leiden/New York/Köln: E.J. Brill.Google Scholar
Fenton, Paul B. (1996). “Judaism and Sufism,” in Nasr and Leaman 1996.Google Scholar
Ferry, Luc (2005). What is the Good Life?Cochrane, Lydia G. (trans.). Chicago: University of Chicago Press.Google Scholar
Fine, Lawrence (2003). Physician of the Soul, Healer of the Cosmos: Isaac Luria and His Kabbalistic Fellowship. Stanford, CA: Stanford University Press.Google Scholar
Fox, Marvin (1990). Interpreting Maimonides: Studies in Methodology, Metaphysics and Moral Philosophy. Chicago/London: University of Chicago Press.Google Scholar
Frank, Daniel H. (1985). “The End of the Guide: Maimonides on the Best Life for Man,” Judaism. 34:.Google Scholar
Frank, Daniel H. and Leaman, Oliver (eds.) (1997). History of Jewish Philosophy. London: Routledge.Google Scholar
Galston, Miriam (1978). “Philosopher-King vs. Prophet,” Israel Oriental Studies. 8:.Google Scholar
Galston, Miriam (1978-9). “The Purpose of the Law According to Maimonides,” Jewish Quarterly Review. 69:.Google Scholar
Gammie, John G. and Perdue, Leo G. (eds.) (1990). The Sage in Israel and the Ancient Near East. Winona Lake: Eisenbrauns.Google Scholar
Garrett, Don (ed.) (1996). The Cambridge Companion to Spinoza. Cambridge: Cambridge University Press.Google Scholar
Gersonides, (1984). The Wars of the Lord, volume 1: Book One. Feldman, Seymour (trans.). Philadelphia: Jewish Publication Society.Google Scholar
Goodman, Martin (1982). State and Society in Roman Galilee ad 132–212. Towata, NJ: Rowman and Allendaheld.Google Scholar
Harvey, Warren Zev (1977). “Crescas’ Critique of the Theory of the Acquired Intellect,” Proceedings of the Sixth World Congress of Jewish Studies, 3[.] Jerusalem: World Union of Jewish Studies. [Hebrew]Google Scholar
Harvey, Warren Zev (1980b). “Albo’s Discussion of Time,” Jewish Quarterly Review. 71:.Google Scholar
Harvey, Warren Zev (2005). “Maimonides’ Place in the History of Philosophy,” in Kraut, Benny (ed.), Moses Maimonides: Communal Impact Historic Legacy. New York: Center for Jewish Studies, Queens College.Google Scholar
Hay, David M. (1987). “The Psychology of Faith in Hellenistic Judaism,” in Haase, Wolfgang (ed.), Aufstieg und Niedergung der romischen Welt II. Berlin: De Gruyter.Google Scholar
Hay, David M. (1989), “Pistis as ‘Ground for Faith’ in Hellenized Judaism and Paul,” Journal of Biblical Literature. 108:.CrossRefGoogle Scholar
Hayoun, Maurice Reuben (1987). “Moses Narboni and Ibn Bājja: Sefer Hanahagat Ha-Mitboded.” Da⼸at. 18:. [Hebrew]Google Scholar
Hodgson, Marshall (1974). The Venture of Islam: Conscience and History in a World Civilization. Chicago/London: University of Chicago Press.CrossRefGoogle Scholar
Hursthouse, Rosalind (1999). On Virtue Ethics. Oxford: Oxford University Press.Google Scholar
Ibn Gabirol, Solomon (1902). The Improvement of the Moral Qualities. Wise, S. (ed. and trans.). New York: Columbia University Press.Google Scholar
Ibn Paquda, Bahya (1973a). The Book of Direction to the Duties of the Heart. Mansoor, M. (ed.). London: Routledge Press.Google Scholar
Idel, Moshe (1982a). “The Sefirot Above the Sefirot,” Tarbiz. 51:. [Hebrew]Google Scholar
Idel, Moshe (1982b). “Between the Views of Sefirot as Essence and Instruments in the Renaissance Period,” Italia. 3:. [Hebrew]Google Scholar
Idel, Moshe (1983). “The Magical and Neoplatonic Interpretations of the Kabbalah in the Renaissance,” in Cooperman, Bernard Dov (ed.), Jewish Thought in the Sixteenth Century. Cambridge, MA: Harvard University Press.Google Scholar
Ivry, Alfred (1967). “Moses of Narbonne’s ‘Treatise on the Perfection of the Soul:’ A Methodological and Conceptual Analysis,” Jewish Quarterly Review. 57:.Google Scholar
Jospe, Raphael (1986). “Rejecting Moral Virtue as the Ultimate Human End,” in Brinner, William M. and Rickes, Stephen D. (eds.), Studies in Islamic and Judaic Tradition. Brown Judaic Studies 110. Atlanta: Scholars Press.Google Scholar
Jospe, Raphael (1988). Torah and Sophia: The Life and Thought of Shem Tov Ibn Falaquera. Cincinnati, OH: Hebrew Union College Press.Google Scholar
Kadushin, Max (1932). The Rabbinic Mind. New York: Block Publishing Company.Google Scholar
Kadushin, Max (1938). Organic Thinking: A Study in Rabbinic Thought. New York: Jewish Theological Seminary.Google Scholar
Kadushin, Max (1964). Worship and Ethics: A Study of Rabbinic Judaism. Evanston, IL: Northwestern University Press.Google Scholar
Kellner, Menachem (1990). Maimonides on Human Perfection. Atlanta, GA: Scholars Press.Google Scholar
Kellner, Menachem (1994a). “Gersonides on the Song of Songs and the Nature of Science,” Journal of Jewish Thought and Philosophy. 4:.Google Scholar
Kellner, Menachem (1994b). “Gersonides on the Role of the Active Intellect in Human Cognition,” Hebrew Union College Annual. 65:.Google Scholar
Kellner, Menachem (1995). “Gersonides on Imitatio Dei and the Dissemination of Scientific Knowledge.” Jewish Quarterly Review. 85: ;.Google Scholar
Kenny, Anthony (1992). Aristotle on the Perfect Life. Oxford: Clarendon Press and New York: Oxford University Press.CrossRefGoogle Scholar
Klein-Braslavy, Sara (1986). Maimonides’ Interpretation of the Adam Stories in Genesis. Jerusalem: R. Mas Publ. [Hebrew]Google Scholar
Kraut, Richard (1989). Aristotle’s on the Human Good. Princeton, NJ: Princeton University Press.Google Scholar
Kraye, Jill (1988). “Moral Philosophy,” in Schmidt, Charles B., Skinner, Quentin, Kessler, Edward, and Kraye, Jill (eds.), The Cambridge History of Renaissance Philosophy. Cambridge: Cambridge University Press.Google Scholar
Kreisel, Howard (1999). Maimonides’ Political Thought, Studies in Ethics, Law, and the Human Ideal. Albany: SUNY Press.Google Scholar
Mahdi, Muhsin (2001). Al-Fārābī and the Foundation of Islamic Political Philosophy. Chicago/London: The University of Chicago Press.Google Scholar
Maimonides, (1975). Ethical Writings of Maimonides. Weiss, R.L. and Butterworth, C.E. (eds. and trans.). New York: New York University Press.Google Scholar
McInerny, Ralph (1993). Aquinas Against the Averroists: On There Being Only One Intellect. West Lafayette, IN: Purdue University Press.Google Scholar
McInerny, Ralph (1997). Ethica Thomistica: The Moral Philosophy of Thomas Aquinas. Washington DC: The Catholic University of America Press.Google Scholar
Melamed, Abraham (2003). The Philosopher-King in Medieval and Renaissance Jewish Political Thought. Albany: SUNY Press.Google Scholar
Mesch, Barry (1975). Studies in Joseph ibn Caspi. Fourteenth Century Philosopher and Exegete. Leiden: E.J. Brill.Google Scholar
Morford, M. (1991). Stoics and Neostoics: Rubens and the Circle of Lipsius. Princeton, NJ: Princeton University Press.Google Scholar
Nasr, Seyyed Hossein (1993). An Introduction to Islamic Cosmological Doctrines. Albany: SUNY Press.Google Scholar
Netton, Ian R. (1982). Muslim Neoplatonists: An Introduction to the Thought of the Brethren of Purity. London: George Allen and Unwin.Google Scholar
Preuss, J. Samuel (2001). Spinoza and the Irrelevance of Biblical Authority. Cambridge: Cambridge University Press.CrossRefGoogle Scholar
Rorty, Amelie O. (ed.) (1980). Essays on Aristotle’s Ethics. Berkeley: University of California Press.Google Scholar
Rosenthal, E.I.J. (1971). “The Concept of ‘Eudaimonia’ in Medieval Islamic and Jewish Philosophy,” in his Studia Semitica, vol. 2: Islamic Themes. Cambridge: Cambridge University Press.Google Scholar
Gaon, Saadia (1948). The Book of Beliefs and Opinions. Rosenblatt, Samuel (trans.). New Haven, CT: Yale University Press.Google Scholar
Saperstein, Marc (1997). “The Social and Cultural Context: Thirteenth to Fifteenth Centuries,” in Frank and Leaman 1997.Google Scholar
Sarna, Nahum M. (1993a). On the Book of Psalms: Exploring the Prayers of Ancient Israel. New York: Schocken.Google Scholar
Schoffer, Jonathan. (2005). The Making of a Sage: A Study in Rabbinic Ethics. Madison: University of Wisconsin Press.Google Scholar
Schofield, Malcolm and Striker, Gisela (eds.) (1986). The Norms of Nature: Studies in Hellenistic Ethics. Cambridge: Cambridge University Press.Google Scholar
Scott, R.B.Y. (1971). The Way of Wisdom in the Old Testament. New York: Malcolm.Google Scholar
Septimus, Bernard (1999). “Isaac Arama and the Ethics,” in Assis, Yom Tov and Kaplan, Yosef (eds.), Jews and Conversos at the Time of the Expulsion. Jerusalem: The Zalman Shazar Center for Jewish History. [English Section]Google Scholar
Sharples, Robert W. (1996). Stoics, Epicureans and Sceptics: An Introduction to Hellenistic Philosophy. London/New York: Routledge.CrossRefGoogle Scholar
Sherif, M.A. (1974). Ghazālī’s Theory of Virtue. Albany: SUNY Press.Google Scholar
Sherman, Nancy (1989). The Fabric of Character: Aristotle’s Theory of Virtue. Oxford: Clarendon Press.Google Scholar
Slote, Michael (1992). From Morality to Virtue. Oxford/New York: Oxford University Press.Google Scholar
Smith, Steven B. (1997). Spinoza, Liberalism and the Question of Jewish Identity. New Haven, CT: Yale University Press.Google Scholar
Statman, Daniel (ed.) (1997). Virtue Ethics: A Critical Reader. Washington, DC: Georgetown University Press.Google Scholar
Tirosh-Rothschild, Hava (1982–3). “Sefirot as the Essence of God in the Writings of David Messer Leon,” Association for Jewish Studies Review. 7-8:.Google Scholar
Tirosh-Rothschild, Hava (1998). “Human Felicity – Fifteenth-Century Sephardic Perspectives on Happiness,” in Cooperman, Bernard D. (ed.), In Iberia and Beyond: Islamic Jews Between Cultures. Newark: University of Delaware Press.Google Scholar
Tirosh-Samuelson, Hava (2003). Happiness in Premodern Judaism: Virtue, Knowledge, and Well Being. Cincinnati: Hebrew Union College.Google Scholar
Trinkaus, Charles (1965). Adversity’s Noblemen: The Italian Humanists on Happiness. New York: Octagon Books.Google Scholar
Trinkaus, Charles (1970). In our Image and Likeness: Humanity and Divinity in Italian Humanist Thought. Chicago: University of Chicago Press.Google Scholar
Weiss, Raymond L. (1991). Maimonides’ Ethics: The Encounter of Philosophic and Religious Morality. Chicago: University of Chicago.Google Scholar
Whybray, Roger N. (1965). Wisdom in Proverbs: The Concept of Wisdom in Proverbs 1-9. Naperville: Alec R. Alenson.Google Scholar
Williamson, Ronald (1989). Jews in the Hellenistic World: Philo. Cambridge: Cambridge University Press.CrossRefGoogle Scholar
Winston, David (1984). “Philo’s Ethical Theory,” in Aufstieg und Niedergang der romischen Welt II. Berlin/New York: Walter de Gruyter.Google Scholar
Wolfson, Harry A. (1934). The Philosophy of Spinoza. 2 vols., Cambridge, MA: Harvard University Press.Google Scholar
Wolfson, Harry A. (1968). Philo: The Foundations of Religious Philosophy in Judaism. 2 vols. Cambridge, MA: Harvard University Press.Google Scholar
Zemke, John M. (2004). Moše ben Baruk Almosnino: Regimiento de la vida; Tratado de los suenyos. Tempe, AZ: Arizona Center for Medieval and Renaissance Studies, vol. 255.Google Scholar
Zurayk, Constantine K. (2002). The Refinement of Character (Tahdhīb al-Akhlāq). Beirut: American University.Google Scholar

Save book to Kindle

To save this book to your Kindle, first ensure [email protected] is added to your Approved Personal Document E-mail List under your Personal Document Settings on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part of your Kindle email address below. Find out more about saving to your Kindle.

Note you can select to save to either the @free.kindle.com or @kindle.com variations. ‘@free.kindle.com’ emails are free but can only be saved to your device when it is connected to wi-fi. ‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply.

Find out more about the Kindle Personal Document Service.

Available formats
×

Save book to Dropbox

To save content items to your account, please confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about saving content to Dropbox.

Available formats
×

Save book to Google Drive

To save content items to your account, please confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about saving content to Google Drive.

Available formats
×