TOWARD PERFECTION Before aiming at achieving perfection in medical practice, one should admittedly be, or become, an accomplished person. We would like to quote from two non-medical texts of Maimonides, one philosophical—the Guide of the Perplexed—the other ethical—the Eight Chapters. In the Guide (III, 54), Maimonides mentions four categories of perfection (Heb. shelemut). First mentioned is perfection in resources, second, perfection in Inhibitors,research,lifescience,medical health, third, in moral qualities, and, fourth, intellectual excellence. (Maimonides writes that perfection in property

is of little essential value, although most human beings put it at the top of their endeavors. We remember the adage: “Who is rich?—One who is satisfied with what he owns.”7) These categories are cited in a sequence of growing importance. Regarding “perfection in resources,” this does not mean that one

should become wealthy; however, one should be free from financial worries. Maimonides had indeed to cope with this problem: when his brother David, who provided for the financial needs of both families, Icotinib suddenly Inhibitors,research,lifescience,medical perished at sea, Maimonides had to take over that responsibility. According to his own testimony, this caused him to be sick and depressed during a whole year, till he Inhibitors,research,lifescience,medical decided to become a practicing physician. In the Eight Chapters (chapter IV),8 which are an introduction to his commentary on the Fathers’ Aphorisms (Heb. Pirqei Avot), Maimonides advocates adopting the medium line regarding the moral qualities. We quote (my own translation from the Hebrew): Thus, the perfect man [Heb. ha-adam ha-shalem] should constantly call to mind his moral qualities [Heb. midotav], ponder his actions, and control his soul all day long. Each time he feels a propensity Inhibitors,research,lifescience,medical toward some extreme action,

he should at once apply the accurate treatment in order Inhibitors,research,lifescience,medical to stop the progress of that tendency. Maimonides adds that one should always keep in mind one’s moral weaknesses, and treat them in due time, for there is not anybody without shortcomings. In other words, no human being is essentially perfect, not even the biblical Moses; however, everyone should strive CYTH4 toward being perfect, while trying to control all his actions. Returning to the Guide (I, 34), we shall now examine in what terms Rambam considers the difficulties that undermine philosophical accomplishment. The reasons [for the difficulties] are that a person has, at the beginning [of his studies], very limited capabilities. A man does not own initially full mastership [Heb. shelemuto ha-sofit], although it exists in him virtually [Heb. be-koa]. A lot of tenacity, of determination, and of work is required in order to become fully knowledgeable. In order to attain human perfection (Heb. ha-shelemut ha-enoshit), one has to master logic, the sciences that help in forming reflection, natural sciences (including medicine), and—ultimately—theology.