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By Metropolitan Museum of Art

This booklet accompanies the 1999-2000 touring exhibition, which assembled one the main wide collections of Egyptian artwork and artifacts because the Tutankhamun exhibition within the overdue Nineteen Seventies. Illustrations and essays carry this panoply of outdated state items to lifestyles.

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And in what sense is it an exegetical 'drawing out of the document. It is this tension between "reading into" and "drawing out of' that lies at the center of the challenge to render a contemporary interpretation of the moral ideal in ancient Egypt which is both plausible and insightful and yet constantly conscious of its own limitations as a hermeneutical reconstruction. Secondly, it should also be noted that because I write within a definite ethical tradition, my categories and conceptualization will reflect this.

Building on this, Goff (1979, 19-20) identifies as an aspect of this "pre-logical mentality" a preference for the practical as distinct fiom the philosophical. " Such an appreciation for the unity of thought and practice and for knowledge in the service of social practice is hardly a reflection of a prelogical mind. In fact, to view philosophy as an essential mode of problemsolving in daily life, to develop thought respectful of context, and to use various approaches to problem-solving, looking both to the past and beyond it fmds its modem parallel in the philosophy of praxis and is by no means a prelogical disadvantage (Sanchez-Vasquez 1977).

Maat, on the other hand, is not the foundation for the inequality of humans but the basis of their equality. Thus in the Four Good Deeds of the Creator, we read that Ra made all humans equal, and gave them equal right to and use of the bounties of nature (CT 1130). " Dike was originally amoral and developed later with essentially the role of punishment. Tao, like Maat, is also both a moral and cosmic force and is closer to the concept and meaning of Maat than any of the other principles discussed above.

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