This article develops the ideas of perfection and education in Spinoza and Maimonides. Both thinkers identify human perfection with intellectual knowledge and a transformation in affect. They accordingly envision education in terms of enhancing cognition and shaping the desire to know. The first steps are a critical evaluation of imagination and the development of the mind's rational, inferential powers. These steps stabilize and strengthen our positive affects, and they arouse a desire for what Spinoza calls the third kind of knowing and Maimonides calls intellectual apprehension. Individuals achieve this highest perfection by degrees, if at all. Spinoza argues that the more the body can undergo, the more we know, the more active and hence the more perfect we are, and the more joy, love, and satisfaction we experience. Spinoza calls the third kind of knowing both scientia intuitiva and amor dei intellectualis. Maimonides's perfect human being experiences an intellectual apprehension of the existence of God and receives flashes of insight concerning aporetic metaphysical questions. Although Spinoza's amor dei intellectualis transforms the knower's way of living, it is not explicitly political. Maimonides' model of the perfect human is Moses, whose intellectual apprehension brings about a passionate love for God and eventuates in prophecy, which Maimonides theorizes as the overflow of intellectual attainment through imagination. Moses is the most perfect prophet, the one who founds and organizes a community.