184 CHAPTER SIX
satisfaction of phi losopher and king alike. When a discordant tone of
alienation is discovered in the phi losophers’ writings, it is interpreted away
as a local phenomenon, preparing the way for po litical activity. Such an
interpretation, however, ignores the existence of a proclivity to alien-
ation in the writings of the Islamic phi losophers in general, in the East as
well as in the West. Moreover, this alienation, far from being a mere af-
terthought, the result of frustrated po litical aspirations, is deeply in-
grained in the phi losophers’ thought, to the point of being included in
their theory.
In general, one can say that medieval phi losophers, both Jews and
Muslims, saw Plato’s ideal republic, ruled by a phi losopher and geared to
nurture future phi losophers, as their model. Notwithstanding the Pla-
tonic theory, however, not even a single historical case of a phi losopher
trying to overthrow the king and usurp his throne is documented, and
there is never a suggestion in the falasifa’s writings that a phi losopher
should do so. The fact that no phi losopher has ever suggested the over-
throw of an acting ruler shows the ambivalence in the phi losophers’ posi-
tion. Without an understanding elite, the phi losopher had no place in
society, and thus, rather than becoming a philosopher- king, the faylasuf
is found occupying the position of a compliant philosopher- courtier. A
position in the court gave the phi losopher a minimum of protection. Quite
often (as the case of Avicenna demonstrates) it also gave him access to
stupendous libraries. It allowed him to practice a dignifi ed profession: he
could be a physician or a judge, a scientist or un intellectuel de métier.
And, in a society where readers were altogether scarce, it provided him
with an audience of readers.^105
Maimonides is known to have been an admirer of Farabi, who in
many ways had set the ground for Islamic po litical philosophy. In par tic-
ular, Maimonides adopted Farabi’s idea that assimilated Plato’s ruler of
the perfect state, the philosopher- king, with the imam, or prophet, thus
allowing for the integration of Islamic thought and the legacy of Helle-
nistic philosophy.
Maimonides often uses biblical verses as pithy pointers to his inten-
tion. Between the motto to the fi rst part of the Guide (Is. 26:2: “Open ye
the gates, that the righ teous nation that keepeth faithfulness may enter
in”) and the last verse quoted before the conclusion of the book (Jer.
9:25: “... loving kindness, righ teousness and judgment in the earth”),
Maimonides strives to lay the foundation for the righ teous, if not perfect,
community.^106 He was also infl uenced, however, by Ibn Bajja and Ibn
(^105) See further Stroumsa, “Philosopher- King or Philsopher- Courtier.”
(^106) See also Aviezer Ravitzky, “Contemplation and Leadership in Maimonides’ Thought,”
Daat 57– 59 (2006): 31– 59 [Hebrew].