The Rambam's opinion was simply that without "secular knowledge" - a person cannot know Hashem. Since according to the Rambam the ultimate purpose of man on earth is to know Hashem - that is a BIG DEAL!
In the 5th perek of his שמונה פרקים he talks about how everything we do has to be for the purpose of knowing Hashem. EVEN our money. We don't have money in order to hoard it, or contantly look for ways to acquire more stuff, more comfort, more pleasure, more restaurants, more hotels, more more more more. That is our society. The reality is that our money is there to enable us to devote ourselves to knowledge of Hashem and improving our character. Sexual relations - for fun? No. For knowledge of Hashem. [Hard to think about Hashem when your libido is talking louder - והמבין יבין]. Exercise? Ditto. If you are healthy you can learn. If not - see how much "shteiging in learning" is going on in your local hospital. That is also the purpose of secular wisdoms which bring us closer to that goal.
In the 5th perek of his שמונה פרקים he talks about how everything we do has to be for the purpose of knowing Hashem. EVEN our money. We don't have money in order to hoard it, or contantly look for ways to acquire more stuff, more comfort, more pleasure, more restaurants, more hotels, more more more more. That is our society. The reality is that our money is there to enable us to devote ourselves to knowledge of Hashem and improving our character. Sexual relations - for fun? No. For knowledge of Hashem. [Hard to think about Hashem when your libido is talking louder - והמבין יבין]. Exercise? Ditto. If you are healthy you can learn. If not - see how much "shteiging in learning" is going on in your local hospital. That is also the purpose of secular wisdoms which bring us closer to that goal.
צריך לאדם שיעביד כחות נפשו כלם לפי הדעת כפי מה שהקדמנו בפרק אשר לפני זה, וישים לנגד עיניו תמיד תכלית אחת, והוא השגת השם ית' כפי יכולת האדם ר"ל לדעת אותו, וישים פעולותיו כולם תנועותיו ומנוחותיו וכל דבריו מביאים לזאת התכלית, עד שלא יהיה בפעולותיו דבר מפועל ההבל, ר"ל פועל שלא יביא אל זאת התכלית.
As we have explained in the preceding chapter, it is the duty of man to subordinate all the faculties of his soul to his reason. He must keep his mind's eye fixed constantly upon one goal, namely, the attainment of the knowledge of God (may He be blessed!), as far as it is possible for mortal man to know Him. Consequently, one must so adjust all his actions, his whole conduct, and even his very words, that they lead to this goal, in order that none of his deeds be aimless, and thus retard the attainment of that end.
והמשל בו שישים הכוונה באכילתו, ושתייתו, ומשגלו, ושנתו ויקיצתו, ותנועתו, ומנוחתו בבריאות גופו לבד, והכוונה בבריאות גופו שתמצא הנפש כליה בריאים שלמים לקנות בחכמות וקנות מעלות המדות (ומעלות) השכליות עד שיגיע לתכלית ההיא. ועל זה ההקש לא תהיה אז כוונתו אל ההנאה לבד עד שיבחר מן המזון והמשתה הערב וכן בשאר ההנהגה, אבל יכוין אל המועיל, וכשיזדמן שיהיה ערב יהיה, וכשיזדמן שיהיה בלתי ערב יהיה, או יכוין אל הערב על דרך חכמת הרפואות כמי שחלשה תאותתו למאכל ויעירהו במזונות המתובלות הערבות, שנפש האדם מתאוה להם, וכן אם תתעורר עליו לחה שחורה יסירה בשמיעת הניגונים ובמיני זמר, והטיול בגנות והבנינים הנאים, וחברת הצורות היפות וכיוצא בזה ממה שירחיב הנפש ויסור המרה השחורה ממנה, והכוונה בכל זה שיבריא גופו, ותכלית הכוונה בבריאות גופו לקנות חכמה, וכן כשיתעסק בקנות הממון יהיה תכלית כוונתו בקבוצו שיוציאהו במעלות, ושימצאהו לחושי גופו ולהמשיך מציאותו עד שישיג וידע מהש"י מה שאפשר לדעתו:
So, his only design in eating, drinking, cohabiting, sleeping, waking, moving about, and resting should be the preservation of bodily health, while, in turn, the reason for the latter is that the soul and its agencies may be in sound and perfect condition, so that he may readily acquire wisdom, and gain moral and intellectual virtues, all to the end that man may reach the highest goal of his endeavors. Accordingly, man will not direct his attention merely to obtain bodily enjoyment, choosing of food and drink and the other things of life only the agreeable, but he will seek out the most useful, being indifferent whether it be agreeable or not. There are, indeed, times when the agreeable may be used from a curative point of view, as, for instance, when one suffers from loss of appetite, it may be stirred up by highly seasoned delicacies and agreeable, palatable food. Similarly, one who suffers from melancholia may rid himself of it by listening to singing and all kinds of instrumental music, by strolling through beautiful gardens and splendid buildings, by gazing upon beautiful pictures, and other things that enliven the mind, and dissipate gloomy moods. The purpose of all this is to restore the healthful condition of the body, but the real object in maintaining the body in good health is to acquire wisdom. Likewise, in the pursuit of wealth, the main design in its acquisition should be to expend it for noble purposes, and to employ it for the maintenance of the body and the preservation of life, so that its owner may obtain a knowledge of God, in so far as that is vouchsafed unto man.
ועל זה ההקש יש למלאכת הרפואות מבוא גדול מאוד במעלות ובידיעת השם, ובהגיע אל ההצלחה האמיתית ויהיה למודה ובקשתה עבודה מן העבודות הגדולות, ולא תהיה אז כאריגה והנגרות, כי בה נשער פעולתינו וישובו פעולות אנושיות מביאות אל המעלות והאמיתות, כי האדם כשיבא ויאכל מזון ערב אל החיך טוב הריח שנפש אדם מתאוה לו והוא מזיק ואפשר שיהיה סבה לחולי קשה או למיתות פתאום, זה ובהמות (אצלי) שוים, ואין זה פועל האדם מאשר הוא אדם, אמנם הוא פועל אדם מאשר הוא בעל חיים נמשל כבהמות נדמו, ואמנם יהיה פועל אנושי כשיאכל המועיל לבד ופעמים יניח הערב ויאכל הנמאס כפי בקשת המועיל וזה פועל לפי הדעת ובזה נבדל האדם בפעולותיו מזולתו, וכן כשיבעול כשיתאוה מבלתי שישמור הנזק והתועלת, יש לו זה הפועל מאשר הוא בעל חיים לא מאשר הוא אדם. ואפשר שתהיה הנהגתו כלה לפי המועיל, כמו שזכרנו, אלא שישים תכליתו בריאות גופו ושלמותו מן החלים לבד, ואין זה חסיד, כי כמו שבחר זה הנאת הבריאות, בחר זה האחר הנאת המאכל או הנאת המשגל וכולם אין תכלית אמתית לפעולתה, אבל הנכון שישים תכלית כל מה שיתעסק בו בריאות גופו והמשך מציאתו על השלימות כדי שישארו כלי כחות הנפש אשר הם אברי הגוף שלמים, ותתעסק נפשו מבלתי מונע במעלות המדות ובמעלות השכליות, וכן כל מה שילמדהו מן החכמות ומן הדעות.
From this point of view, the study of medicine has a very great influence upon the acquisition of the virtues and of the knowledge of God, as well as upon the attainment of true, spiritual happiness. Therefore, its study and acquisition are preeminently important religious activities, and must not be ranked in the same class with the art of weaving, or the science of architecture, for by it one learns to weigh one's deeds, and thereby human activities are rendered true virtues. The man who insists upon indulging in savory, sweetsmelling and palatable food although it be injurious, and possibly may lead to serious illness or sudden death ought, in my opinion, to be classed with the beasts. His conduct is not that of a man in so far as he is a being endowed with understanding, but it is rather the action of a man in so far as he is a member of the animal kingdom, and so (Psalms 49:21) "he is like the beasts who perish". Man acts like a human being only when he eats that which is wholesome, at times avoiding the agreeable, and partaking of the disagreeable in his search for the beneficial. Such conduct is in accordance with the dictates of reason, and by these acts man is distinguished from all other beings. Similarly, if a man satisfy his sexual passions whenever he has the desire, regardless of good or ill effects, he acts as a brute, and not as a man. It is possible, however, for one to shape one's conduct entirely from the point of view of utility, as we have stated, with no aim beyond that of maintaining the health of the body, or guarding against disease. Such a one does not deserve to be called virtuous, for, just as he strives for the enjoyment of good health, another like him may have as his aim the gratification of eating, or of sexual intercourse, none of which actions leads towards the true goal. The real duty of man is, that in adopting whatever measures he may for his well-being and the preservation of his existence in good health, he should do so with the object of maintaining a perfect condition of the instruments of the soul, which are the limbs of the body, so that his soul may be unhampered, and he may busy himself in acquiring the moral and mental virtues. So it is with all the sciences and knowledge man may learn.
מה שהוא מהן דרך לתכלית ההיא, אין בו דין ודברים, ומה שאין תועלת לו בתכלית ההיא כשאלות החשבון, וספר החרוטים, והתחבולות, ולהרבות משאלות ולהנדסה, ומשיכת המשקלים והרבה כיוצא באלו יהיה הכוונה בהם לחדד השכל, והרגל הכח השכלי בדרכי והמופת עד שיגיע לאדם קנין ידיעת ההקש המופתי מזולתו, ויהיה לו זה דרך שיגיע בה לידיעת אמיתת מציאות השם.
Concerning those which lead directly to this goal, there is naturally no question; but such subjects as mathematics, the study of conic sections, mechanics, the various problems of geometry, hydraulics, and many others of a similar nature, which do not tend directly towards that goal, should be studied for the purpose of sharpening the mind, and training the mental faculties by scientific investigations, so that man may acquire intellectual ability to distinguish demonstrative proofs from others, whereby he will be enabled to comprehend the essence of God.
So studying science [medicine] has a direct effect upon knowing Hashem [I have a relative from my wife's side of the family who become religious in medical school. When he saw the wonders of the human body he said that there MUST be a G-d. Things like this don't happen by themselves]. Other wisdoms sharpen the mind and train the mental faculties which he brings to the table when studying knowledge of Hashem.
We saw the Baal HaTanya who said that secular wisdom contaminates you if not studied for the sake of Avodas Hashem. The Rambam doesn't say that. He does say [like all the sources we saw] that there is value if studied for the right spiritual purposes in mind. The chiddush of the Rambam is that one cannot know Hashem without them. So it is not just a regular mitzva but a fundamental one.
In Moreh Nevuchim [1-34] the Rambam explains that one cannot START with metaphysics. He must begin with the basics - the world of nature and then advance forward to higher knowledge. See there for a list of reasons. In the course of his discussion he writes:
ואתה יודע כי אלו הענינים נקשרים קצתם בקצתם. והוא – שאין במציאה זולתי האלוה ית׳ ומעשיו כולם – והם כל מה שכללה אותו המציאה בלעדיו – ואין דרך להשיגו אלא ממעשיו והם המורים על מציאותו, ועל מה שצריך שיאמין בו – רצוני לומר: מה שיחויב לו או ישולל ממנו ית׳. יתחיב, אם כן, בהכרח לבחון הנמצאות כולם כפי מה שהם עד שנקח מכל מין ומין הקדמות אמתיות צודקות יועילונו בבקשתנו האלהיות. וכמה הקדמות ילקחו מטבע המנין ומסגולות צורות התשבורת יורו לנו על ענינים נרחיקם ממנו ית׳. ותורנו הרחקתם על הרבה ענינים. אמנם עניני התכונה הגלגלית והחכמה הטבעית איני רואה שתספק בהיותם דברים הכרחיים בהשיג ערך העולם להנהגת האלוה איך היא לפי האמת, לא כפי הדמיונות. ויש ענינים רבים עיוניים – ואף על פי שלא ילקחו מהם הקדמות לזאת החכמה – אלא שהם ירגילו השכל ויקנוהו קנין עשות המופת וידיעת האמת בענינים העצמיים לו (ויסירו השבושים הנמצאים ברוב דעות המעיינים מהסתפקות הענינים המקריים בעצמיים ומה שיתחדש בעבור זה מהפסד הדעות) מחובר אל ציור הענינים ההם כפי מה שהם גם כן – ואם לא יהיו שרש לחכמה האלהית ואינם נמלטים מתועלות אחרות בענינים מקרבים לחכמה ההיא. אי אפשר אם כן בהכרח, למי שירצה השלמות האנושי, מבלתי התלמד תחלה במלאכת ההיגיון ואחר כן בלימודיות לפי הסדר, ואחר כן בטבעיות, ואחר כן באלהיות.
You, however, know how all these subjects are connected together; for there is nothing else in existence but God and His works, the latter including all existing things besides Him: we can only obtain a knowledge of Him through His works; His works give evidence of His existence, and show what must be assumed concerning Him, that is to say, what must be attributed to Him either affirmatively or negatively. It is thus necessary to examine all things according to their essence, to infer from every species such true and well established propositions as may assist us in the solution of metaphysical problems. Again, many propositions based on the nature of numbers and the properties of geometrical figures, are useful in examining things which must be negatived in reference to God, and these negations will lead us to further inferences. You will certainly not doubt the necessity of studying astronomy and physics, if you are desirous of comprehending the relation between the world and Providence as it is in reality, and not according to imagination. There are also many subjects of speculation, which, though not preparing the way for metaphysics, help to train the reasoning power, enabling it to understand the nature of a proof, and to test truth by characteristics essential to it. They remove the confusion arising in the minds of most thinkers, who confound accidental with essential properties, and likewise the wrong opinions resulting therefrom. We may add, that although they do not form the basis for metaphysical research, they assist in forming a correct notion of these things, and are certainly useful in many other things connected with that discipline. Consequently he who wishes to attain to human perfection, must therefore first study Logic, next the various branches of Mathematics in their proper order, then Physics, and lastly Metaphysics.
וכבר מצאנו רבים ילאה שכלם בקצת אלו החכמות; וגם אם לא יקצר שכלם אפשר שיפסיק בהם המות והם בקצת ההצעות. ואילו לא ניתן לנו דעת על צד הקבלה בשום פנים, ולא הישירונו אל דבר במשל אלא שנחויב בציור השלם בגדרים העצמיים, ובהאמין במה שירצה להאמין בו במופת (וזה אי אפשר אלא אחר ההצעות הארוכות) היה מביא זה למות רוב האנשים והם לא ידעו היש אלוה לעולם או אין אלוה כל שכן שיחויב לו דין או ירוחק ממנו חסרון; ולא היה ניצל מזה המות אלא ׳אחד מעיר ושנים ממשפחה׳.
We find that many who have advanced to a certain point in the study of these disciplines become weary, and stop: that others, who are endowed with sufficient capacity, are interrupted in their studies by death, which surprises them while still engaged with the preliminary course. Now, if no knowledge whatever had been given,’ to us by means of tradition, and if we had not been brought to the belief in a thing through the medium of similes, we would have been bound to form a perfect notion of things with their essential characteristics, and to believe only what we could prove: a goal which could only be attained by long preparation. In such a case most people would die, without having known whether there was a God or not, much less that certain things must be asserted about Him, and other things denied as defects. From such a fate not even” one of a city or two of a family” (Jer. 3:14) would have escaped.
אמנם האחדים – והם ׳השרידים אשר יי קורא׳ – לא יתכן להם השלמות אשר הוא התכלית אלא אחר ההצעות. וכבר באר שלמה כי הצורך להצעות הכרחי, ושאי אפשר להגיע אל החכמה האמיתית אלא אחר ההרגל – אמר ״אם קהה הברזל והוא לא פנים קלקל – וחילים יגבר? ויתרון הכשיר חכמה״ ואמר: ״שמע עצה וקבל מוסר למען תחכם באחריתך״.
As regards the privileged few, “the remnant whom the Lord calls” (Joel 3:5), they only attain the perfection at which they aim after due preparatory labour. The necessity of such a preparation and the need of such a training for the acquisition of real knowledge, has been plainly stated by King Solomon in the following words: “If the iron be blunt, and he do not whet the edge, then must he put to more strength: and it is profitable to prepare for wisdom” (Eccles. 10:10); “Hear counsel, and receive instruction, that thou mayest be wise in thy latter end” (Prov. 19:20).
ויש הנה הכרח אחר ללמוד ולדעת ההצעות וזה – כי האדם יתחדשו לו ספקות רבות בעת הדרישה במהרה ויבין גם כן הקושיות במהרה – רצוני לומר: סתירת מאמר מן המאמרים, כי זה כדמות סתירת הבנין–; אמנם קיום המאמרים והתר הספקות לא יתכן אלא בהקדמות רבות ילקחו מן ההצעות ההם. ויהיה המעין מבלתי הצעה – כמי שילך על רגליו להגיע למקום ונפל בדרכו בבור עמוק שאין תחבולה לו לצאת ממנו עד שימות; ואילו חסר ההליכה ועמד במקומו היה יותר ראוי לו.
There is still another urgent reason why the preliminary disciplines should be studied and understood. During the study many doubts present themselves, and the difficulties, or the objections raised against certain assertions, are soon understood, just as the demolition of a building is easier than its erection: while, on the other hand, it is impossible to prove an assertion, or to remove any doubts, without having recourse to several propositions taken from these preliminary studies. He who approaches metaphysical problems without proper preparation is like a person who journeys towards a certain place, and on the road falls into a deep pit, out of which he cannot rise, and he must perish there: if he had not gone forth, but had remained at home, it would have been better for him.
The Rambam is very clear that there is no way to Hashem without secular wisdoms.
In his preface to the Moreh Nevuchim he writes:
הלא תראה – כי האלוה ית׳ כשרצה להשלימנו ולתקן עניני המונינו בתורותיו המעשיות – אשר לא יתכן זה אלא אחר דעות שכליות תחלתם – השגתו ית׳ כפי יכלתנו – אשר לא יתכן זה אלא בחכמת האלוהות – ולא תגיע החכמה האלוקית ההיא אלא אחר חכמת הטבע כי חכמת הטבע מצרנית לחכמת האלוהות וקודמת לה בזמן הלמוד כמו שהתבאר למי שעין בזה – ולזה שם פתיחת ספרו ית׳ ב׳מעשה בראשית׳ אשר הוא חכמת הטבע כמו שבארנו; ולעצם הענין ויקרתו והיות יכלתנו קצרה מהשיג עצם הענינים כפי מה שהם הגיד לנו הענינים העמקים ההם אשר הביא הכרח החכמה האלוקית להגידם לנו במשלים וחידות ובדברים סתומים מאד. כמו שאמרו ׳ז״ל׳ ״להגיד כח מעשה בראשית לבשר ודם אי אפשר לפיכך סתם לך הכתוב ״בראשית ברא אלקים וגו׳״ – וכבר העירוך על היות אלו הענינים הנזכרים ׳סתומות׳. וכבר ידעת מאמר שלמה ״רחוק מה שהיה ועמק עמק מי ימצאנו?״ ושם הדברים בכל זה בשמות המשתתפים בעבור שיבינם ההמון על ענין כשעור הבנתם וחלשת ציורם ויקחם השלם שכבר ידע על ענין אחר:
You are no doubt aware that the Almighty, desiring to lead us to perfection and to improve our state of society, has revealed to us laws which are to regulate our actions. These laws, however, presuppose an advanced state of intellectual culture. We must first form a conception of the Existence of the Creator according to our capabilities; that is, we must have a knowledge of Metaphysics. But this discipline can only be approached after the study of Physics: for the science of Physics borders on Metaphysics, and must even precede it in the course of our studies, as is clear to all who are familiar with these questions. Therefore the Almighty commenced the Chumash with the description of the Creation, that is, with Physical Science; the subject being on the one hand most weighty and important, and on the other hand our means of fully comprehending those great problems being limited. He described those profound truths, which His Divine Wisdom found it necessary to communicate to us, in allegorical, figurative, and metaphorical language. Our Sages have said (Yemen Midrash on Gen. 1:1), “It is impossible to give a full account of the Creation to man. Therefore Scripture simply tells us, In the beginning God created the heavens and the earth” (Gen. 1:1). Thus they have suggested that this subject is a deep mystery, and in the words of Solomon, “Far off and exceedingly deep, who can find it out?” (Eccles. 7:24). It has been treated in metaphors in order that the uneducated may comprehend it according to the measure of their faculties and the feebleness of their apprehension, while educated persons may take it in a different sense.
Ma'aseh Breishis is science. You want to understand Chumash? You have to understand science. You want to understand Hashem and His metaphysical world? It starts with His physical world.
In the second perek [2-2] of Hilchos Yesodei HaTorah the Rambam says that the way to love Hashem is to study His world. In the fourth perek [4-13] he says that when the four rabbis went into Pardes - that means they studied the secrets of creation. The Mishna in Brachos in the second perek says that we first read the parsha of שמע before והיה אם שמוע b/c first we have to accept on ourselves the yoke of Heaven and only then the mitzvos. The paragraph of שמע includes loving Hashem "ואהבת את ה' א-להיך". So that would mean that according to the Rambam, before being truly able ton and on accept the mitzvos - one would need to learn science and other secular wisdoms. I could go on and on. But I won't.... The approach of the Rambam is clear.
So the question begs - there is usually an inverse proportion between how religious an institution is and how much secular studies. SAR, Ramaz and those types of schools excel in teaching their students secular studies and those schools are also the least religious. The serious Yeshivos where the students are very serious about keeping Halacha and are on a much higher level of Yiras Shomayim, both in Eretz Yisrael and Torah-dik neighborhoods like Flatbush and Lakewood [and Williamsburg and Crown Heights] in Chutz La-aretz, teach very little secular studies, if at all. Why is that? Shouldn't the really frum places have an intense curriculum of secular studies?? The Rambam says that this is the only way to know Hashem???
The question is part of the answer. Precisely b/c we see that teaching kids lots of secular studies doesn't bring them closer to knowing and following Hashem - we avoid it. If the Rambam had to choose between a Chaim Berlin or Torah Voda'as graduate who is going to EY and learn in Brisk [and spend most of his time "learning up" Rambams..] but doesn't know the difference between biology and physics and couldn't even spell them correctly or the valedictorian at a MO school going on to Yale, Harvard or Columbia, who is a half or three quarters or full כופר, who doesn't keep Shabbos partly b/c he doesn't know Hilchos Shabbos and partly b/c he doesn't really care and is only shomer negiya when he is sleeping - the Rambam would CERTAINLY choose the former.
So we simply don't pasken like the Rambam on this one and frankly, were he alive today, the Rambam wouldn't pasken like the Rambam.
A second point is that to gain secular knowledge people generally attend university. There is no university campus where one is permitted according to the Torah to live on. They are filled with pritzus, nivul peh, kfirah and are just the worst spiritual places for our children to be at. The Rambam wasn't living in such a world.
The Rambam writes in Hilchos Deyos [1-6]:
דרך ברייתו של אדם להיות נמשך בדעותיו ובמעשיו אחר ריעיו וחביריו ונוהג כמנהג אנשי מדינתו לפיכך צריך אדם להתחבר לצדיקים ולישב אצל החכמים תמיד כדי שילמוד ממעשיהם ויתרחק מן הרשעים ההולכים בחשך כדי שלא ילמוד ממעשיהם הוא ששלמה אומר משלי יג כ [הוֹלֵךְ] אֶת חֲכָמִים וחכם [יֶחְכָּם] וְרֹעֶה כְסִילִים יֵרועַ ואומר אשרי האיש וגו' וכן אם היה במדינה שמנהגותיה רעים ואין אנשיה הולכים בדרך ישרה ילך למקום שאנשיה צדיקים ונוהגים בדרך טובים ואם היו כל המדינות שהוא יודעם ושומע שמועתן נוהגים בדרך לא טובה כמו זמנינו או שאינו יכול ללכת למדינה שמנהגותיה טובים מפני הגייסות או מפני החולי ישב לבדו יחידי כענין שנאמר ישב בדד וידום ואם היו רעים וחטאים שאין מניחים אותו לישב במדינה אא"כ נתערב עמהן ונוהג במנהגם הרע יצא למערות ולחוחים ולמדברות ואל ינהיג עצמו בדרך חטאים כענין שנאמר מי יתנני במדבר מלון אורחים.
It is natural for a man's character and actions to be influenced by his friends and associates and for him to follow the local norms of behavior. Therefore, he should associate with the righteous and be constantly in the company of the wise, so as to learn from their deeds. Conversely, he should keep away from the wicked who walk in darkness, so as not to learn from their deeds.
This is [implied by] Solomon's statement (Proverbs 13:20 : "He who walks with the wise will become wise, while one who associates with fools will suffer." Similarly, [Psalms 1:1] states: "Happy is the man who has not followed the advice of the wicked."
A person who lives in a place where the norms of behavior are evil and the inhabitants do not follow the straight path should move to a place where the people are righteous and follow the ways of the good.
If all the places with which he is familiar and of which he hears reports follow improper paths, as in our times, or if he is unable to move to a place where the patterns of behavior are proper, because of [the presence of] bands of raiding troops, or for health reasons, he should remain alone in seclusion as [Eichah 3:28] states: "Let him sit alone and be silent."
If they are wicked and sinful and do not allow him to reside there unless he mingle with them and follow their evil behavior, he should go out to caves, thickets, and deserts [rather than] follow the paths of sinners as [Jeremiah 9:1] states: "Who will give me a lodging place for wayfarers, in the desert."
The Rambam says that in his times things were bad - today it is a MILLION times worse. Even in the last 2 or 3 years there has been a serious decline.
A third point is that most teachers of secular studies and most [if not all] science books are heretical. The Rambam himself says [Avodah Zara 2-3] that it is an איסור דאורייתא to even consider that heresy is true. So according to the Rambam himself - one would not be allowed to study science today as it is generally studied.
Fourth, this whole approach of the Rambam of the primacy and centrality of secular wisdom is unique to the Rambam [and maybe a few others] but was not adopted by many other Chachmei Yisrael. They felt that one COULD understand Torah and Hashem without secular wisdom. They also didn't subscribe to the idea that the primary purpose of man on earth is to understand Hashem. A simple reading of Tanach would indicate that the purpose is to keep His mitzvos. The dictum of Chazal "ותלמוד תורה כנגד כולם" is undisputed.
So in theory - science is great, literature is great, history is great, math is great, knowledge of Hashem's world is a great gift. But like everything else - one has to weigh the pros and cons.
