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  1. Cantón Alonso & José Luis (eds.) (2007). Maimónides y El Pensamiento Medieval: Viii Centenario de la Muerte de Maimónides: Actas Del Iv Congreso Nacional de Filosofía Medieval, Córdoba, 9, 10 y 11 de Diciembre de 2004. [REVIEW] Universidad de Córdoba, Servicio de Publicaciones.
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  2. Marc Angel (2009). Maimonides, Spinoza and Us: Toward an Intellectually Vibrant Judaism. Jewish Lights Pub..
    Faith in reason, reason in faith -- The nature of God, the God of nature -- Torah from heaven -- Divine providence -- The oral Torah and rabbinic tradition -- Religion and superstition -- Israel and humanity -- Conversion to Judaism -- Eternal Torah, changing times -- Faith and reason.
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  3. Madeea Axinciuc (2003). Homo Mysticus. A. Guide to Maimonides's Guide for the Perplexed. Chôra 1:211-213.
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  4. Madeea Axinciuc (2003). The Distinction Between Physics and Metaphysics in Maimonides's Guide of the Perplexed. Chôra 1:173-185.
  5. Avishai Bar-Osher (2004). Ha-Nesher Ha-Gadol, Ha-Rambam: Mi-Toldotaṿ, ʻal Mishnato Ṿe-Torato Uve-Aspaḳlaryat Ha-Dorot. Avishai Bar-Osher.
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  6. Salo Wittmayer Baron (ed.) (1941). Essays on Maimonides. New York, Columbia University Press.
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  7. M. Beltrán (2005). El Dios de Maimónides. Libros Certeza.
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  8. Ehud Benor (1995). Worship of the Heart: A Study of Maimonides' Philosophy of Religion. State University of N.Y. Press.
    Introduction The purpose of this study is to characterize a conception of prayer that plays an important role in the religious thought of the medieval ...
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  9. Ben Zion Bokser (1950). The Legacy of Maimonides. New York, Philosophical Library.
    There have been numerous studies onthelifeand work of Maimonides, but most of them are in German, a tribute to the culture of the Jewish community in preNazi Germany. The most recent fulllength biography of Maimonides in English is that ...
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  10. Aryeh Botwinick (2008). Maimonides' Confrontation with Mysticism (Review). Philosophy East and West 58 (3):pp. 415-420.
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  11. Aryeh Botwinick (1997). Skepticism, Belief, and the Modern: Maimonides to Nietzsche. Cornell University Press.
  12. Zachary J. Braiterman (2012). Maimonides and the Visual Image After Kant and Cohen. Journal of Jewish Thought and Philosophy 20 (2):217-230.
    In this paper, I attempt to consider Jewish philosophy in opposition to the anti-ocularcentrism that defined the German Jewish philosophical tradition after Kant, namely the idea that Judaism—or at least its philosophical expression in Maimonidean philosophy—is aniconic and cognitively abstract. I do so by attempting to rethink the epistemic-veridical place of the imagination and visual experience in the Guide of the Perplexed . Once the imagination has been disciplined by reason, is there any cognitive status to an image or sound (...)
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  13. Zachary J. Braiterman (2012). Maimonides and the Visual Image After Kant and Cohen. Journal of Jewish Thought and Philosophy 20 (2):217-230.
    In this paper, I attempt to consider Jewish philosophy in opposition to the anti-ocularcentrism that defined the German Jewish philosophical tradition after Kant, namely the idea that Judaism—or at least its philosophical expression in Maimonidean philosophy—is aniconic and cognitively abstract. I do so by attempting to rethink the epistemic-veridical place of the imagination and visual experience in the Guide of the Perplexed . Once the imagination has been disciplined by reason, is there any cognitive status to an image or sound (...)
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  14. Zachary J. Braiterman (2012). Maimonides and the Visual Image After Kant and Cohen. Journal of Jewish Thought and Philosophy 20 (2):217-230.
    In this paper, I attempt to consider Jewish philosophy in opposition to the anti-ocularcentrism that defined the German Jewish philosophical tradition after Kant, namely the idea that Judaism—or at least its philosophical expression in Maimonidean philosophy—is aniconic and cognitively abstract. I do so by attempting to rethink the epistemic-veridical place of the imagination and visual experience in the Guide of the Perplexed . Once the imagination has been disciplined by reason, is there any cognitive status to an image or sound (...)
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  15. A. Broadie (1988). The Moral Philosophy of Maimonides. Journal of Medical Ethics 14 (4):200-203.
    Maimonides (1135-1204) wrote extensively on moral philosophical matters. In his three main works, the Commentary on the Mishnah, the Mishneh Torah, and the Guide of the Perplexed, he developed a far-reaching ethical system which is Aristotelian and yet is also greatly dependent upon the Rabbinic tradition. In this paper it is argued that Maimonides presents an effective synthesis of these apparently disparate traditions.
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  16. James Brodrick (1948). Averroes and Maimonides. Thought 23 (4):621-640.
  17. Almut Bruckstein (2004). Hermann Cohen. Ethics of Maimonides: Residues of Jewish Philosophy—Traumatized. Journal of Jewish Thought and Philosophy 13 (1):115-125.
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  18. Almut S. H. Bruckstein (2004). Hermann Cohen. Ethics of Maimonides: Residues of Jewish Philosophy—Traumatized. Journal of Jewish Thought and Philosophy 13 (1):115-125.
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  19. Joseph A. Buijs (2010). Maimonides in His World. A Portrait of a Mediterranean Thinker Sarah Stroumsa Princeton and Oxford: Princeton University Press, 2009, Xx + 222 Pp. $39.50. [REVIEW] Dialogue 49 (02):309-311.
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  20. Joseph A. Buijs (1997). Maimonides and St. Thomas on the Limits of Reason (Review). Journal of the History of Philosophy 35 (1):137-138.
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  21. Joseph A. Buijs (1989). Attributes of Action in Maimonides. Vivarium 27 (2):85-102.
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  22. Joseph A. Buijs (1975). Comments on Maimonides' Negative Theology. New Scholasticism 49 (1):87-93.
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  23. David Burrell (2010). Review of Sarah Stroumsa, Maimonides in His World: Portrait of a Mediterranean Thinker. [REVIEW] Notre Dame Philosophical Reviews 2010 (1).
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  24. María José Cano, García Arévalo & Tania Ma (eds.) (2010). La Interculturalidad En Al-Andalus. Universidad de Granada.
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  25. Francis J. Catania (1988). Knowing the Unknowable God: Ibn-Sina, Maimonides, Aquinas. By David B. Burrell. Modern Schoolman 65 (2):131-132.
  26. Hermann Cohen (2004). Ethics of Maimonides. University of Wisconsin Press.
    Almut Sh. Bruckstein provides the first English translation and her own extensive commentary on this landmark 1908 work, which inspired readings of medieval and ...
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  27. Jonathan Cohen (1951). The Legacy of Maimonides. By Ben Zion Bokser. (Philosophical Library, New York. Pp. X + 128. Price $3.75.). Philosophy 26 (99):367-.
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  28. Kenneth M. Craig Jr (1986). Ethical Writings of Maimonides (Moses Ben Maimon). New Scholasticism 60 (4):501-501.
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  29. Donald A. Cress (1977). "Rambam: Readings in the Philosophy of Moses Maimonides," Selected and Translated with an Introduction and Commentary by Lenn Evan Goodman. Modern Schoolman 55 (1):119-119.
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  30. Richard C. Dales (1982). Maimonides and Boethius of Dacia on the Eternity of the World. New Scholasticism 56 (3):306-319.
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  31. Herbert A. Davidson (2011). Maimonides the Rationalist. Littman Library of Jewish Civilization.
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  32. Herbert A. Davidson (2005). Moses Maimonides: The Man and His Works. OUP USA.
    Moses Maimonides, rabbinist, philosopher, and physician, had a greater impact on Jewish history than any other medieval figure. Born in Cordova, Spain, in 1137 or 1138, he spent a few years in Morocco, visited Palestine, and settled in Egypt by 1167. He died there in 1204. Maimonides was a man of superlatives. He wrote the first commentary to cover the entire Mishna corpus; composed what quickly became the dominant work on the 613 commandments believed to have been given by God (...)
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  33. Daniel Davies (2011). Method and Metaphysics in Maimonides' Guide for the Perplexed. Oxford University Press.
    Interpreting Maimonides in his multiple contexts -- A dialectical topic: creation -- Necessity and the law -- Religious language (A): Negative theology and divine perfections -- Religious language (B): Perfections and simplicity -- Religious language (C): God's knowledge as a divine perfection -- Secrets of the Torah: Ezekiel's vision of the chariot -- The scope and accuracy of Ezekiel's prophecy -- A kind of conclusion.
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  34. James Diamond (1998). “Trial” as Esoteric Preface in Maimonides' Guide of the Perplexed: A Case Study in the Interplay of Text and Prooftext. Journal of Jewish Thought and Philosophy 7 (1):1-30.
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  35. James A. Diamond (2010). Exegetigal Idealization: Hermann Cohens Religion of Reason Out of the Sources of Maimonides. Journal of Jewish Thought and Philosophy 18 (1):49-73.
    While Maimonides reread his sources to reconcile biblical and rabbinic texts with the demands of reason, Hermann Cohen, in his construction of a “religion of reason,” rereads Maimonides' rereadings of those very same texts. Maimonides' Judaism often bridges the sources toward Cohen's religion of reason by providing a philological anchor that nudges a term or verse now viewed through a more modern historical and evolutionary lens toward its ultimate reason-infused meaning. This paper will explore a hitherto neglected feature of their (...)
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  36. James A. Diamond (2006). MAIMONIDES ON KINGSHIP The Ethics of Imperial Humility. Journal of Religious Ethics 34 (1):89-114.
    In his adoption of the Maimonidean guidelines for extreme humility, the king acts as the supreme existential model for imitatio dei. Imperial governance, when filtered through the prism of Maimonidean humility, results in a regime that most closely resembles a divine one. Using those who occupy the very bottom of the social and political hierarchy (slaves and orphans) as models, the king projects his own sense of "lowliness" to the people. The king thereby promotes their sense of autonomy, and inhibits (...)
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  37. James A. Diamond (2003). Maimonides and the Convert: A Juridical and Philosophical Embrace of the Outsider. Medieval Philosophy and Theology 11 (02):125-146.
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  38. Jacob Israel Dienstag (ed.) (1975). Studies in Maimonides and St. Thomas Aquinas. Ktav Pub. House.
  39. Idit Dobbs-Weinstein (1991). Maimonides. Teaching Philosophy 14 (3):345-348.
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  40. John P. Doyle (1981). Maimonides and Aquinas: A Contemporary Appraisal. By Jacob Haberman. Modern Schoolman 59 (1):64-66.
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  41. Jonathan M. Elukin (2002). Maimonides and the Rise and Fall of the Sabians: Explaining Mosaic Laws and the Limits of Scholarship. Journal of the History of Ideas 63 (4):619-637.
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  42. Robert Erlewine (2010). Hermann Cohen, Maimonides, and the Jewish Vvirtue of Humility. Journal of Jewish Thought and Philosophy 18 (1):27-47.
    This paper explores Hermann Cohen's engagement with, and appropriation of, Maimonides to refute the common assumption that Cohen's endeavor was to harmonize Judaism with Western culture. Exploring the changes of Cohen's conception of humility from Ethik des reinen Willens to the Ethics of Maimonides and Religion of Reason out of the Sources of Judaism , this paper highlights the centrality of the collective Jewish mission to bear witness against the dominant order of Western civilization and philosophy in Cohen's Jewish thought.
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  43. Michael Fagenblat (2010). Converts, Heretics, and Lepers: Maimonides and the Outsider (Review). Journal of the History of Philosophy 48 (2):pp. 240-241.
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  44. Michael Fagenblat (2008). Levinas and Maimonides: From Metaphysics to Ethical Negative Theology. Journal of Jewish Thought and Philosophy 16 (1):95-147.
    After an initially sympathetic reading of Maimonides, Levinas develops an ambivalent attitude toward the Great Eagle, whom he views as a champion of intellectualist Judaism. Nevertheless, insights from the early engagement with Maimonides are carried forth into the central claims of Totality and Infinity regarding freedom, creation, particularity and transcendence. Levinas' arguments are directed at Heidegger but can also be seen as a phenomenological repetition of the medieval dispute about the eternity of the world. Later, Levinas continues this engagement with (...)
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  45. José Faur (1998). Homo Mysticus: A Guide to Maimonides's Guide for the Perplexed. Syracuse University Press.
    Faur's interpretation of this text reveals Maimonides's views on prophecy and philosophy, on imagination and intellect, on providence, on the importance of ...
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  46. Seymour Feldman (2005). Maimonides : A Guide for Posterity. In Kenneth Seeskin (ed.), The Cambridge Companion to Maimonides. Cambridge University Press. 324.
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  47. Seymour Feldman (1981). Maimonides and Aquinas: A Contemporary Appraisal. Philosophical Topics 12 (2):283-288.
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  48. Paul Forchheimer (1974). Living Judaism: The Mishna of Avoth with the Commentary and Selected Other Chapters of Maimonides Translated Into English and Supplemented with Annotations and a Systematic Outline for a Modern Jewish Philosophy. Feldheim Publishers.
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  49. Carlos Fraenkel (2009). Maimonides and Spinoza as Sources for Maimon's Solution of the “Problem Quid Juris ” in Kant's Theory of Knowledge. Kant-Studien 100 (2):212-240.
    Maimon once described the philosophical project underlying his Essay on Transcendental Philosophy as an attempt “to unify Kantian philosophy with Spinozism ”. But in the only reference to Spinoza in the Essay , he stresses that Spinoza was not the source of his argument. In this paper I will argue that, notwithstanding the disclaimer, Maimon's solution for the problems that in his view haunted Kant's theory of knowledge was indeed significantly influenced by Spinoza, as well as by the medieval Jewish (...)
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  50. Carlos Fraenkel (2007). Beyond the Faithful Disciple Samuel Ibn Tibbon's Criticism of Maimonides. In Jay Michael Harris (ed.), Maimonides After 800 Years: Essays on Maimonides and His Influence. Distributed by Harvard University Press.
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