“In short, the opinion of Aristotle is this: Everything is the result of management which is constant, which does not come to an end and does not change any of its properties, as e. g., the heavenly beings, and everything which continues according to a certain rule… But that which is not constant, and does not follow a certain rule… is due to chance and not to management; it is in no relation to Divine Providence. Aristotle holds that it is even impossible to ascribe to Providence that management of these things. …It is the belief of those who turned away from our Law and said: "God hath forsaken the earth."”

— Maimónides , book The Guide for the Perplexed

Ezek. ix. 9
Source: Guide for the Perplexed (c. 1190), Part III, Ch.17

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Maimónides 180

rabbi, physician, philosopher 1138–1204

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“The portion of the materia prima which is… is endowed with the intellectual faculty, possesses a special property by which each individual, according to the degree of his perfection, is enabled to manage, to calculate, and to discover what is conducive both to the temporary existence of the individual and to the preservation of the species. All other movements… by the individual members of the species are due to accident; they are not, according to Aristotle, the result of rule and management… Aristotle sees no difference between the falling of a leaf or a stone and the death of the good and noble people in the ship; nor does he distinguish between the destruction of a multitude of ants by an ox depositing on them his excrement and the death of worshippers killed by the fall of the house when its foundations give way.”

Maimónides book The Guide for the Perplexed

Source: Guide for the Perplexed (c. 1190), Part III, Ch.17

“That which is impossible has a permanent and constant property, which is not the result if some agent, and cannot in any way change, and consequently we do not ascribe to God the power of doing what is impossible.”

Maimónides book The Guide for the Perplexed

Source: Guide for the Perplexed (c. 1190), Part III, Ch.15

“Second Theory.—Whilst one part of the Universe owes its existence to Providence and is under control of a ruler and governor, another part is abandoned and left to chance. This is the view of Aristotle about Providence… He holds that God controls the spheres and what they contain; therefore the individual beings in the spheres remain permanently in the same form. …From the existence of the spheres other beings derive existence, which are constant in their species but not in their individuals.”

Maimónides book The Guide for the Perplexed

Source: Guide for the Perplexed (c. 1190), Part III, Ch.17

“Everything in the varying human affairs is due to chance, according to Aristotle, to the Divine Will alone according to the Ashariyah, to Divine Wisdom according to the Mu'tazilites, to the merits of man according to our opinion. It is therefore possible, according to the Ashariyah, that God inflicts pain on a good and pious man in this world, and eeps him forever in fire, which is assumed to rage in the world to come; they simply say it is the will of God. The Mu'tazilites would consider this an injustice, and therefore assume that every being, even an ant, that is stricken with pain, has compensation for it… and it is due to God's Wisdom, that a being is struck and afflicted in order to receive compensation. We, however, believe that all these human affairs are managed with justice; far be it from God to do wrong, to punish any one unless the punishment is necessary and merited. It is distinctly stated in the Law, that all is done in accordance with justice; and the words of our Sages generally express the same idea.”

Maimónides book The Guide for the Perplexed

Source: Guide for the Perplexed (c. 1190), Part III, Ch.17

“Management [ Providence ], knowledge, and intention are not the same when ascribed to us and when ascribed to God.”

Maimónides book The Guide for the Perplexed

Source: Guide for the Perplexed (c. 1190), Part III, Ch.20

“I can manage very well with the first grubby backside [of the model] which comes along – provided I find a skin which takes the light well.”

Pierre-Auguste Renoir (1841–1919) French painter and sculptor

Source: undated quotes, Renoir – his life and work, 1975, p. 150 : a quote from Vollard's book

“Hence we may recognize the subject of management cybernetics — which is seen as a rich provider of models for doing OR.”

Anthony Stafford Beer (1926–2002) British theorist, consultant, and professor

Source: Decision and control: the meaning of operational research and management cybernetics, 1966, p. 239.

“Know that for the human mind there are certain objects of perception which are within the scope of its nature and capacity; on the other hand, there are, amongst things which actually exist, certain objects which the mind can in no way and by no means grasp: the gates of perception are closed against it. Further, there are things of which the mind understands one part, but remains ignorant of the other; and when man is able to comprehend certain things, it does not follow that he must be able to comprehend everything.”

Maimónides book The Guide for the Perplexed

Source: Guide for the Perplexed (c. 1190), Part I, p.106 (1881) Tr. Friedlander

“It is, of course, merely a truism to say that war, like other social or political evils, is the outcome of the bad management of human society, which is, in its turn, due to certain errors or deficiencies. But our task is to discern the sort of error or deficiency.”

Norman Angell (1872–1967) British politician

Peace and the Public Mind (1935)

“I do not ascribe to God ignorance of anything or any kind of weakness; I hold that Divine Providence is related and closely connected with the intellect”

Maimónides book The Guide for the Perplexed

Source: Guide for the Perplexed (c. 1190), Part III, Ch.17
Context: I do not ascribe to God ignorance of anything or any kind of weakness; I hold that Divine Providence is related and closely connected with the intellect, because Providence can only proceed from an intelligent being, from a being that is itself the most perfect Intellect. Those creatures, therefore, which receive part of that intellectual influence, will become subject to the action of Providence in the same proportion as they are acted upon by the intellect. This theory is in accordance with reason and with the teaching of the Scripture, whilst the other theories previously mentioned either exaggerate Divine Providence of detract from it.

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Maimónides 180

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