essary consequences, and are no more unjust than is the burning of the finger when put into the fire.
In respect to the details of ethical doctrine and the classification of the virtues, we find at first the Platonic virtues and their relation to the parts of the soul, in Saadia, Pseudo-Bahya, Joseph Ibn Zaddik and even Abraham Ibn Daud. In combination with this Platonic basis expression is given also to the Aristotelian doctrine of the mean. Maimonides, as in other things, so here also, adopts the Aristotelian views almost in their entirety, both in the definition of virtue, in the division of practical and intellectual virtues, and the list of the virtues and vices in connection with the doctrine of the mean. As is to be expected, the ultimate sanction of ethics is theistic and Biblical, and the ceremonial laws also are brought into relation with ethical motives. In this rationalization of the ceremonial prescriptions of Scripture Maimonides, as in other things, surpasses all his predecessors in his boldness, scientific method and completeness. He goes so far as to suggest that the institution of sacrifice has no inherent value, but was in the nature of a concession to the crude notions of the people who, in agreement with their environment, imagined that God's favor is obtained by the slaughter of animals.
Among the peculiar phenomena of religion, and in particular of Judaism, the one that occupies a fundamental position is the revelation of God's will to man and his announcement of the future through prophetic visions. Dreams and divination had already been investigated by Aristotle and explained psychologically. The Arabs made use of this suggestion and endeavored to bring the phenomenon of prophecy under the same head. The Jewish philosophers, with the exception of Judah Halevi and Hasdai Crescas, followed suit. The suggestion that prophecy is a psychological phenomenon related to true dreams is found as early as Isaac Israeli. Judah Halevi mentions it with protest. Abraham Ibn Daud adopts it, and Maimonides gives it its final form in Jewish rationalistic philosophy. Levi ben Gerson discusses the finer details of the process, origin and nature of prophetic visions. In short the generally accepted view is that the Active Intellect is the chief agent in communicating true visions of future events to those worthy of the gift. And to become worthy a combination of innate and acquired powers is necessary together with
