  In the end, the relation between moral and intellectual virtue is more complicated than Maimonides first presents. It is not just that the former is a means to the latter but that after the latter is achieved, after one comes to see that earthly goods are fleeting and ultimately unsatisfying, his behavior will undergo a transformation: rather than aim for a moderate amount of earthly goods, he will forgo them and spend as much time as possible in a state of awe and reverence, where the distinction between moral and intellectual perfection may even break down.