Mishneh Torah, Human Dispositions 2

Hey, great to dive into the Rambam with you! This passage from Mishneh Torah on human dispositions offers more than just a call to self-improvement; it reveals a crucial diagnostic distinction.

Hook

What's truly non-obvious here is that not all "fools" who scorn wisdom are created equal – Rambam draws a sharp line based on self-awareness.

Context

Maimonides' Mishneh Torah isn't just a legal code; it's a comprehensive system. His Hilchot De'ot (Laws of Human Dispositions) are foundational, positioning ethical perfection as a prerequisite for true intellectual and spiritual growth, akin to physical health for bodily function.

Text Snapshot

"What is the remedy for the morally ill? They should go to the wise, for they are the healers of souls. [...] Concerning those who recognize their bad traits and do not go to the wise to heal them, Solomon Proverbs 1:7 said: 'Fools scorned wisdom and correction.'" (Mishneh Torah, Human Dispositions 2, Sefaria)

Close Reading

Structure

Rambam first establishes the analogy between physical and moral sickness, then immediately offers a universal remedy ("go to the wise"). The subsequent clause, however, introduces a specific type of morally ill person – those who recognize their illness but refuse the cure. This structure refines the initial broad statement.

Key Term

The phrase "המכירים בדיעות הרעות שלהם" (those who recognize their bad traits) is pivotal. It distinguishes between ignorance and willful neglect, suggesting a higher degree of culpability for the latter.

Tension

There's a tension between merely having bad traits and actively scornfully rejecting the path to rectify them. The "fools" in Proverbs 1:7 aren't just misguided; they are conscious of their need but choose not to act.

Two Angles

The Seder Mishnah commentary on this passage highlights Maimonides' precision. It argues that Rambam specifically added "who recognize their bad traits" to differentiate from those who genuinely don't know their traits are bad (like those in Isaiah 5:20 who call bad good). For Seder Mishnah, only the aware refusers are the "fools who scorn wisdom." A simpler reading, without this nuance, might lump all those with bad traits who don't seek help into the category of "fools," overlooking the crucial role of self-awareness.

Practice Implication

This insight shapes our approach to self-improvement: the first step isn't just identifying a flaw, but honestly assessing whether we truly recognize it as a flaw, or if we're still in denial. If we recognize it, refusing help from "healers of souls" takes on a graver significance.

Chevruta Mini

1. How can one genuinely know if they "recognize their bad traits" versus unknowingly calling "bad good"? What's the practical difference in approach?
2. If someone knows they have a bad trait but sincerely believes they can fix it themselves without external "wise" guidance, are they still among those who "scorned wisdom"?

Takeaway

True wisdom begins not just with self-awareness of flaws, but with the humility to seek external guidance when those flaws are recognized.