The philosophy of Maimonides is contained in the "Guide of the Perplexed," his last great work, which was published in Arabic in 1190.[250] Some philosophic and ethical material is also found in the introductory chapters of his commentary on the Mishnaic treatise "Abot" (the so-called "Eight Chapters"--"Shemonah Perakim"),[251] in the introduction to the eleventh chapter (Helek) of the Talmudic treatise "Sanhedrin," and in the introductory sections of the Code ("Hilkot Yesode ha-Torah" and "Hilkot Deot"). Here, however, the treatment is popular and elementary, and is intended for popular consumption. He lays down results in their simplest form without discussing their origin or the arguments _pro_ and _con_. The "Guide of the Perplexed," on the other hand, is intended for a special class of persons, for the sophisticated; for those who are well trained in science and philosophy, not to speak of Bible and Talmud, and are as a result made uneasy by the apparent disagreement of philosophical teaching with the ideas expressed in the Biblical and Rabbinic writings. His purpose is deliberately apologetic and concordistic. The work is not a treatise of science or philosophy. The latter are presupposed. He introduces philosophic principles, Aristotelian or Kalamistic, only with a view to their relation to Jewish theology. And he either accepts them, provisionally or absolutely, if he regards them as proven, as true and useful; or he refutes and rejects them if untenable. In the former case he shows by proper interpretation that similar principles are taught in Bible and Talmud; in the latter he contents himself by proving that Aristotle or the Mutakallimun, as the case may be, did not prove their point. His method, in general, of quieting the doubts of the "perplexed" is the old one--as old as Philo and beyond--of regarding Biblical phrases as metaphors and allegories, containing an esoteric meaning beside or opposed to the literal. Accordingly he lays the greatest stress on the explanation of Scriptural "homonyms," as he calls them, borrowing an Aristotelian term. A homonym is a word which has more than one meaning; a word which denotes several things having nothing in common. Thus when I apply the word dog to the domestic animal we know by that name, as well as to Sirius, known as the dog-star, I use dog as a homonym. The star and the animal have nothing in common. So the word "merciful," one of the attributes of God in the Bible, is a homonym. That is, we denote by the same word also a quality in a human being; but this quality and that which is denoted by the same word when applied to God have nothing in common. They are not merely different in degree but in kind. In fact, as Maimonides insists, there is really nothing _in_ God corresponding to the word merciful.