  In like manner, we might point to Maimonides’ own appreciation for the power of music—a point mentioned in connection with al-Farabi above, and found too in the writings of al-Ghazali.[26] Contrary to some who describe Maimonides as being opposed to music (see e.g. Idelsohn 1929, 126; Stroumsa, 52, n. 1), others emphasize Maimonides’ appreciating the importance of music for the soul, something that Bland calls the “utilitarian hedonism” of music according to which it can bring a soul to a better-ordered state—either a contemplation-ready state that can lead to philosophy, or simply an emotionally rested state that can lead to increased human wellness. (See Bland 1993, 2000; see too Farmer 1933)