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  1. Gersonides Through the Ages.Gad Freudenthal, David Wirmer & Ofer Elior (eds.) - forthcoming
  2. Gersonides and Spinoza on God’s Knowledge of Universals and Particulars.Yitzhak Melamed - forthcoming - In Gad Freudenthal, David Wirmer & Ofer Elior (eds.), Gersonides Through the Ages.
  3. Spinoza and Crescas on Modality.Yitzhak Y. Melamed - 2024 - In Yitzhak Melamed & Samuel Newlands (eds.), Modality: A History. New York, NY: Oxford University Press.
    The first section of the chapter will address the philosophy of modality among Spinoza’s medieval Jewish predecessors, and, primarily, in Hasdai Crescas (1340-1410/11), a bold and original, anti-Aristotelian philosopher. This section should both complement the discussion of modality in medieval Christian and Islamic philosophy in the previous chapters of this volume and provide some lesser-known historical background to Spinoza’s own engagement with modal philosophy. Following a section on Spinoza’s definitions of his main modal concepts and his understanding of contingency, I (...)
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  4. Is Maimonides's Biblical Exegesis Averroistic?Mercedes Rubio - 2024 - In Racheli Haliva, Yoav Meyrav & Daniel Davies (eds.), Averroes and Averroism in Medieval Jewish Thought. Leiden ; Boston: BRILL.
    Both Averroes and Maimonides are concerned with the relationship between philosophy and religion, between reason and faith. Both examine the exoteric and esoteric teachings of scripture and the role of allegory in sacred texts, share the same concern for the apparent contradictions between religious and philosophical truths, try to explain the reasons for these inconsistencies, and look for ways to reconcile both sources of knowledge. But their differences in understanding the role of sacred scripture as a source of knowledge are (...)
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  5. Platonism, Neoplatonism, and the Hermetic Tradition.Francisco Bastitta-Harriet - 2021 - Oxford Bibliographies in Renaissance and Reformation.
    The trends of Platonism which proved to be the most influential throughout the Renaissance were born roughly around the same period as the Greek corpus attributed to the Egyptian sage Hermes Trismegistus. They resulted from the rich intermingling of Greek philosophy with other Near Eastern cultures since the time of Alexander the Great. It is not by chance, then, that their fortunes were bound together until the Early Modern period. Legend has it that Cosimo de’ Medici was highly impressed by (...)
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  6. Note autografe di Giovanni Pico della Mirandola a un esemplare della Guida dei perplessi.Diana Di Segni - 2020 - Noctua 7 (1):133-157.
    Some of the manuscripts once part of Giovanni Pico della Mirandola’s collection transmit autograph notes, which have been useful to reconstruct his library. A peculiar case is represented by the notes transmitted in a codex containing the Latin translation of Moses Maimonides’ Guide of the Perplexed. These notes are actual corrections to the translation made mostly on the basis of a comparison with the Hebrew text, while in some other cases they derive from a specific interpretation. The aim of this (...)
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  7. Themistius’ Paraphrase of Aristotle’s Metaphysics 12: A Critical Hebrew-Arabic Edition of the Surviving Textual Evidence, with an Introduction, Preliminary Studies, and a Commentary.Yoav Meyrav - 2019 - BRILL.
    In Themistius’ Paraphrase of Aristotle’s _Metaphysics_ 12, Yoav Meyrav offers a new critical edition and study of the Hebrew text and the Arabic fragments of Themistius’ 4th century paraphrase, whose original Greek is lost.
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  8. L’amicizia di una vita. Eugenio Garin (1909-2004) e Jacob Leib Teicher.Anna Teicher - 2019 - Noctua 6 (1–2):373-443.
    The philosopher and historian of Italian philosophy, Eugenio Garin, and Jacob Leib Teicher, the Polish Jewish student of Arabic and Jewish philosophy, met as students at the University of Florence, Italy, in the 1920s. They developed a life-long friendship based on their shared scholarly interests, and Garin credited Teicher with introducing him to medieval Arabic and Jewish philosophy. Teicher was forced to leave Florence as a result of the Italian racial legislation in 1938, settling in the UK where from 1946 (...)
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  9. Knowledge and the Cathartic Value of Repentance.Dani Rabinowitz - 2018 - In Matthew A. Benton, John Hawthorne & Dani Rabinowitz (eds.), Knowledge, Belief, and God: New Insights in Religious Epistemology. Oxford: Oxford University Press. pp. 78-100.
  10. Ритуально-міфологічний субстрат у романі Ґ. Майрінка «Ґолем».Larysa Yatchenko - 2018 - NaUKMA Researh Papers. Literary Studies 1:143-147.
  11. Salomon Maimons Maimonides-Rezeption im Kontext seiner Auseinandersetzung mit Kants Konzept der Dinge an sich.Daniel Elon - 2017 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 20 (1):117-134.
    Zusammenfassung The 18th century philosopher Salomon Maimon, who originated from a small village in Eastern Europe and who, despite having been destined to become a rabbi at a young age, emigrated to Berlin and other German locations to study philosophy, showed a strong bond to the medieval philosopher Moses Maimonides, most obviously by his self selected surname. Besides this, Maimon’s philosophical works have been significantly influenced by the rationalistic philosophy and theology of Maimonides. Most importantly, Maimonides’ theory of divine reason, (...)
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  12. Eckhart, Lost in Translation: La traduction de Sh-h-r par Yehuda Alharizi et ses implications philosophiques.Shalom Sadik - 2016 - Vivarium 54 (2-3):125-145.
    _ Source: _Volume 54, Issue 2-3, pp 125 - 145 Maimonides’s _Guide for the Perplexed_ had a significant influence on both Jewish and Christian philosophy, although the vast majority of Jewish and Christian readers in the Middle Ages could not read the original Judeo-Arabic text. Instead, they had access to the text through Hebrew and Latin translations. The article focuses on words derived from the root _sh-h-r_ in the original text of Maimonides, first on the understanding of Maimonides himself, where (...)
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  13. Tradizioni morali. Greci, ebrei, cristiani, islamici.Sergio Cremaschi - 2015 - Roma, Italy: Edizioni di storia e letteratura.
    Ex interiore ipso exeas. Preface. This book reconstructs the history of a still open dialectics between several ethoi, that is, shared codes of unwritten rules, moral traditions, or self-aware attempts at reforming such codes, and ethical theories discussing the nature and justification of such codes and doctrines. Its main claim is that this history neither amounts to a triumphal march of reason dispelling the mist of myth and bigotry nor to some other one-way process heading to some pre-established goal, but (...)
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  14. Les dualismes dans les manuscrits de Qumr'n.David Hamidović - 2015 - Chôra 13 (9999):329-349.
    Very early after the discovery of the first manuscripts of Qumran in Cave 1, the scholars were agree to describe the Essene world‑view as dualistic. The close study of each document reveals today a more complicated literary situation. The manuscripts of Qumran attest to three kinds of dualism : cosmic dualism, relative dualism, and human dualism. This taxonomy is not to take too strictly because the dualisms can be combined inside a text to reinforce and justify the Essene world‑view, especially (...)
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  15. “Wondrous Paths”: the Ismāʿīlī context of Saadya’s ‘Commentary onSefer Yeṣira’.Sarah Stroumsa - 2015 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 18 (1):74-90.
    The Commentary on Sefer Yeṣira, with its pronounced Pythagorean and Neo-Platonic overtones, written by Saadya Gaon in 931, stands out among the other writings of this Jewish theologian, and raises the question of the purpose of its composition. It has been argued that in writing a commentary on this work of letter-speculation, Saadya responded to mythical and mystical trends in tenth-century Judaism, endeavoring to recast this foundational mystical text as a work of rational philosophy. The present article argues that Saadya (...)
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  16. Maimonides and the Shaping of the Jewish Canon.James Arthur Diamond - 2014 - New York, USA: Cambridge University Press.
    Jewish thought since the Middle Ages can be regarded as a sustained dialogue with Moses Maimonides, regardless of the different social, cultural, and intellectual environments in which it was conducted. Much of Jewish intellectual history can be viewed as a series of engagements with him, fueled by the kind of 'Jewish' rabbinic and esoteric writing Maimonides practiced. This book examines a wide range of theologians, philosophers, and exegetes who share a passionate engagement with Maimonides, assaulting, adopting, subverting, or adapting his (...)
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  17. Book review: Ibn Gabirol’s Theology of Desire: Matter and Method in Jewish Medieval Neoplatonism, written by Sarah Pessin. [REVIEW]John Dillon - 2014 - International Journal of the Platonic Tradition 8 (2):250-251.
  18. "Something of It Remains": Spinoza and Gersonides on Intellectual Eternity.Julie R. Klein - 2014 - In Steven Nadler (ed.), Spinoza and Medieval Jewish Philosophy. New York: Cambridge University Press. pp. 177-203.
  19. Spinoza and Medieval Jewish Philosophy.Steven Nadler (ed.) - 2014 - New York: Cambridge University Press.
    Over the last two decades there has been an increasing interest in the influence of medieval Jewish thought upon Spinoza's philosophy. The essays in this volume, by Spinoza specialists and leading scholars in the field of medieval Jewish philosophy, consider the various dimensions of the rich, important, but vastly under-studied relationship between Spinoza and earlier Jewish thinkers. It is the first such collection in any language, and together the essays provide a detailed and extensive analysis of how different elements in (...)
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  20. Crafting the 613 Commandments: Maimonides on the Enumeration, Classification and Formulation of the Scriptural Commandments.Albert D. Friedberg - 2013 - Boston, MA: Academic Studies Press.
    Rabbinic tradition has it that 613 commandments were given to Moses on Mount Sinai, but it does not specify those included in the enumeration. Maimonides methodically and artfully crafts a list of 613 commandments in a work that serves as a prolegemenon to the Mishneh Torah, his monumental code of law. This book explores the surprising way Maimonides put this tradition to use and his possible rationale for using such a tradition. It also explores many of the philosophical and ethical (...)
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  21. Saadya Gaon: The Double Path of the Mystic and the Rationalist.Gyongyi Hegedus - 2013 - Boston, MA: Brill.
    In Saadya Gaon: The Double Path of the Mystic and the Rationalist Gyongyi Hegedus offers a new perspective on the thought of the most significant medieval Jewish thinker of the pre-Maimonidean era, Saadya Gaon. Saadya’s important philosophical works belong to two distinct traditions: his main work is written in the style of rationalist theology (kalam), but he is also responsible for composing a commentary in a neo-Pythagorean tone. In addition to contextualizing the two traditions and analyzing their Islamic parallels, the (...)
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  22. Christian Hebraism in the Reformation Era (1500–1660): Authors, Books, and the Transmission of Jewish Learning.Diego Lucci - 2013 - Intellectual History Review 23 (2):279-281.
  23. Ibn Gabirol's theology of desire: matter and method in Jewish medieval Neoplatonism.Sarah Pessin - 2013 - New York: Cambridge University Press.
    Drawing on Arabic passages from Ibn Gabirol's original Fons Vitae text, and highlighting philosophical insights from his Hebrew poetry, Sarah Pessin develops a "Theology of Desire" at the heart of Ibn Gabirol's eleventh-century cosmo-ontology. She challenges centuries of received scholarship on his work, including his so-called Doctrine of Divine Will. Pessin rejects voluntarist readings of the Fons Vitae as opposing divine emanation. She also emphasizes Pseudo-Empedoclean notions of "Divine Desire" and "Grounding Element" alongside Ibn Gabirol's use of a particularly Neoplatonic (...)
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  24. (1 other version)Commission VII: Jewish Philosophy.Steven Harvey & Resianne Fontaine - 2012 - Bulletin de Philosophie Medievale 54:23-46.
    This report of the Commission for Jewish Philosophy is based on information and personal bibliographies sent to the President of the Commission by over forty scholars in the field via the Questionnaire for SIEPM Commission Reports. Like the previous report that appeared in the Bulletin de philosophie médiévale 49 , 27-44, it is thus intended to be representative and not at all exhaustive. The report features a selected bibliography, arranged alphabetically by author, of over two hundred studies in the field (...)
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  25. Commission VIII: Byzantinische Philosophie.Georgi Kapriev - 2012 - Bulletin de Philosophie Medievale 54:47-54.
    The final report of the president of the Commission presents a panorama of the work of the Commission “Byzantine Philosophy,” which is one of the most active and intensively working commissions of the SIEPM, as well as of the major tendencies, results and scholars in the field over the last 10 to 15 years. The report reveals the role of the Commission in establishing the discipline during the period, and examines the transition of the discipline from its “revolutionary” phase to (...)
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  26. Zerahia Halevi Saladin and Thomas Aquinas on Vows.Ari Ackerman - 2011 - Journal of Jewish Thought and Philosophy 19 (1):47-71.
    This article examines two medieval sermons that examine philosophic and halakhic issues: the Passover sermon of Hasdai Crescas, which discusses the laws of Passover, and a sermon of Zerahia Halevi Saladin, a disciple of Crescas, which probes an aspect of the laws of vows ( nedarim ). In the analysis of Zerahia's sermon, a comparison is made between his discussion and Thomas Aquinas's examination of vows in his Summa Theologica . The comparison establishes the dependency of Zerahia on Aquinas regarding (...)
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  27. (1 other version)The Legend of the Middle Ages: Philosophical Explorations of Medieval Christianity, Judaism, and Islam.Lydia G. Cochrane (ed.) - 2011 - University of Chicago Press.
    This volume presents a penetrating interview and sixteen essays that explore key intersections of medieval religion and philosophy. With characteristic erudition and insight, Rémi_ _Brague focuses less on individual Christian, Jewish, and Muslim thinkers than on their relationships with one another. Their disparate philosophical worlds, Brague shows, were grounded in different models of revelation that engendered divergent interpretations of the ancient Greek sources they held in common. So, despite striking similarities in their solutions for the philosophical problems they all faced, (...)
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  28. The Convergence of Religious and Metaphysical Concepts.Yehuda Halper - 2011 - Studia Neoaristotelica 8 (2):163-177.
    Translators of Aristotle’s and Averroës’ metaphysical works into 14th C Hebrew often associated important philosophical concepts with Hebrew terms that were also used to signify central Jewish and Biblical religious concepts. Here I examine how two such terms, “mofet” and “devequt”, were used to refer to extraordinary, divine wonders and to clinging (in particular to God) respectively in the religious texts, but to Aristotelian demonstration and continuity (especially noetic continuity) respectively in the translations of Averroës’ Long Commentary on Aristotle’s Metaphysics. (...)
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  29. ‘In the Court of a Great King’: Some Remarks on Leo Strauss’ Introduction to the Guide for the Perplexed.Matthew Joel Sharpe - 2011 - Sophia 50 (1):141-158.
    This essay, which will be divided between two SOPHIA editions, proposes to test the consensus in Maimonidean scholarship on the alleged intellectualism of Leo Strauss’ Maimonides by making a close interpretive study of Strauss’ 1963 essay ‘How to Begin to Study the Guide for the Perplexed’. While the importance of this essay, which is Strauss’ last extended piece on the Guide, is established in Maimonidean scholarship, its recognised esotericism has been matched by a dearth of detailed studies of the piece. (...)
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  30. (1 other version)The Legend of the Middle Ages: Philosophical Explorations of Medieval Christianity, Judaism, and Islam.Lydia G. Cochrane (ed.) - 2009 - University of Chicago Press.
    This volume presents a penetrating interview and sixteen essays that explore key intersections of medieval religion and philosophy. With characteristic erudition and insight, Rémi_ _Brague focuses less on individual Christian, Jewish, and Muslim thinkers than on their relationships with one another. Their disparate philosophical worlds, Brague shows, were grounded in different models of revelation that engendered divergent interpretations of the ancient Greek sources they held in common. So, despite striking similarities in their solutions for the philosophical problems they all faced, (...)
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  31. Mesijanska ideja u novovekovnom judaizmu.Zoran Kinđić - 2009 - Filozofija I Društvo (1):49-71.
    Die messianische Idee im neuzeitlichen Judaismus erörternd, fokussiert sich der Autor auf die Sabbataier-Bewegung. Er untersucht die gesellschaftlich-geschictlichen und psychologischen Gründe, welche die massenhafte Akzeptanz Sabbatai Zewis als Messias ermöglicht haben, wie auch das Verharren in dieser Überzeugung nachdem er große Erwartungen enttäuscht hatte, indem er unerwartet zum Islam übertrat. Der junge Rabbiner Nathan aus Gaza hat, sich auf Lurias Kabbale verlassend, nicht nur das jüdische Volk überzeugt, dass Sabbatai Zewi der langerwartete Messias ist, sondern auch eine theoretische Rechtfertigung seines (...)
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  32. Medieval Philosophy of Religion: The History of Western Philosophy of Religion, Volume 2.Graham Oppy & Nick Trakakis - 2009 - Routledge.
    The Medieval period was one of the richest eras for the philosophical study of religion. Covering the period from the 6th to the 16th century, reaching into the Renaissance, "The History of Western Philosophy of Religion 2" shows how Christian, Islamic and Jewish thinkers explicated and defended their religious faith in light of the philosophical traditions they inherited from the ancient Greeks and Romans. The enterprise of 'faith seeking understanding', as it was dubbed by the medievals themselves, emerges as a (...)
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  33. (1 other version)Commission VII: Jewish Philosophy.Steven Harvey & Resianne Fontaine - 2007 - Bulletin de Philosophie Medievale 49:27-44.
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  34. Medieval Infinities in Mathematics and the Contribution of Gersonides.George Kohler - 2006 - History of Philosophy Quarterly 23 (2):95 - 116.
  35. Les deraisons des Aggadot du Talmud et leur explication rationelle : le Sefer Péa et la Rhétorique d'Aristote.Colette Sirat - 2005 - Bulletin de Philosophie Medievale 47:69-86.
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  36. (2 other versions)Philosophie Juive.Colette Sirat - 2005 - Bulletin de Philosophie Medievale 47:7-8.
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  37. The Etymology of Proper Names as an Exegetical Device in Rabbinic Literature.Philip Alexander - 2004 - The Studia Philonica Annual 16:169-187.
  38. Did Chinggis Khan Have a Jewish Teacher? An Examination of an Early Fourteenth-Century Arabic Text.Reuven Amitai - 2004 - Journal of the American Oriental Society 124 (4):691-705.
  39. Chicago: "Medieval Sources of Maimonides' Guide".Steven Harvey - 2004 - Bulletin de Philosophie Medievale 46:283-288.
  40. Zur Problematik kritischer Ausgaben der Schriften von Moses Maimonides.Görge K. Hasselhoff - 2004 - Bulletin de Philosophie Medievale 46:39-53.
  41. Moïse de Narbonne (1300-1362) et l'averroïsme juif.Maurice-Ruben Hayoun - 2004 - Chôra 2:81-124.
  42. Absorbing Perfection. [REVIEW]Madeea Axinciuc - 2003 - Chôra 1:213-215.
  43. Commission VIII: Jewish Philosophy.Alfred L. Ivry - 2003 - Bulletin de Philosophie Medievale 45:17-26.
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  44. Hebrew Manuscripts of the Middle Ages. [REVIEW]Ira Robinson - 2003 - The Medieval Review 3.
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  45. A Philosophical Foray into Difference and Dialogue.David B. Burrell - 2002 - American Catholic Philosophical Quarterly 76 (1):181-194.
    It would be difficult to find two more paradigmatic interlocutors of Christian theology and Jewish thought than Thomas Aquinas and Moses Maimonides. Yet we are privileged to have in our midst a contemporary philosopher who can be said to have mastered the thought of both and can present them in dialogue. This essay offers a glimpse into Avital Wohlman’s reading of the rich exchange (or lack of exchange) between these two medieval thinkers, assessing the implications of her presentation of their (...)
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  46. Hebrew Scholarship and the Medieval World. [REVIEW]Ira Robinson - 2002 - The Medieval Review 10.
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  47. Kripke and Fixing the References of “God”.Aviezer Tucker - 2002 - International Studies in Philosophy 34 (4):155-160.
    An examination of the similarities between Kripke's treatment of the references of proper names, and Halevi's discussion of the reference of 'God'.
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  48. Time Matters: Time, Creation, and Cosmology in Medieval Jewish Philosophy. T. M. Rudavsky.Gad Freudenthal - 2001 - Isis 92 (1):160-161.
  49. (2 other versions)Maimonides’ Demonstrations.Josef Stern - 2001 - Medieval Philosophy & Theology 10 (1):47-84.
  50. The Jews in the Legal Sources of the Early Middle Ages.Amnon Linder. [REVIEW]Steven Bowman - 2000 - Speculum 75 (1):209-210.
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