1. Cf. NE 1.13 (1102b2–12); Eudemian Ethics II.1 (1219b37–40).
2. The End of the Guide: Maimonides on the Best Life for Man,“ Judaism 34 (1985); ”Humility as a Virtue: A Maimonidean Critique of Aristotle’s Ethics,“ in Moses Maimonides and His Time,ed. E. Ormsby (Washington D.C.: The Catholic University of America Press, 1989); ”Anger as a Vice: A Maimonidean Critique of Aristotle’s Ethics,“ History of Philosophy Quarterly 7 (1990).
3. Aristotle: NE I.13 (1102a18–26); Maimonides: Shemonah Peraqim (SP) I.
4. Note that for Aristotle the `doctor’ to the soul is the politician-statesman (ho politikos,at NE 1.13 [1102a18–19]; cf. Alfarabi, Fusul al-Madani, fasl #4), while for Maimonides, it is the wise man (`alim [pl. `ulama’ at SP III]/hakham). For some thoughts on the reason for this difference between Alfarabi and Maimonides, a difference which is more than terminological, see H. Davidson, “Maimonides’ Shemonah Peraqim and Alfarabi’s Fusul al-Madani,” Proceedings of the American Academy for Jewish Research 36 (1963), 47–50.
5. Cf. Avicenna, De Anima V.7: 260 (ed. F. Rahman).