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  1. I. Abrahams (1886). Maimonides, The Guide of the Perplexed. [REVIEW] Mind 11:97.
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  2. Isaac Abravanel & Alvin Jay Reines (1970). Maimonides and Abrabanel on Prophecy. Hebrew Union College Press.
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  3. Herbert M. Adler (1935). An Outline of the Life and Works of Maimonides. Jewish Memorial Council.
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  4. Juan Carlos Alby (2007). Dios, naturaleza y hombre en la medicina de Maimónides. Enfoques 19 (1-2):95-110.
    El pensamiento de Maimónides se nutre de las dos cosmovisiones más importantes que han configurado el pensamiento occidental, es decir, la judía y la helénica. Por tanto, la concepción de la medicina que nos ha legado el sabio cordobés se sustenta sobre una antropología que considera al hombre como ..
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  5. Tamar Alexander (2010). La Figura de Maimónides En El Espejo Del Cuento Popular. In María José Cano, García Arévalo & Tania Ma (eds.), La Interculturalidad En Al-Andalus. Universidad de Granada. 103--108.
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  6. Efrayim Alnakava, Hayim Beliyah & Eliyahu Atsor (1985). Sha Ar Kevod H. Yeshivat Tif Eret Eliyahu.
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  7. 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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  8. Alexander Altmann (1974). The Religion of the Thinkers: Free Will and Predestination in Saadia, Bahya, and Maimonides. In S. D. Goitein (ed.), Religion in a Religious Age. Cambridge, Mass.,Association for Jewish Studies. 25--52.
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  9. Rabbi Altmann (1953). “Essence And Existence In Maimonides,”. Bulletin of the John Rylands Library 35 (2):294-315.
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  10. 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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  11. Abraham Arazy (1971). Iyunim Ba-Halakhah. S. Zak.
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  12. S. Atlas (1936). The Philosophy of Maimonides and Its Systematic Place in the History of Philosophy. Philosophy 11 (41):60 - 75.
    Moses Maimondes, born March 30, 1135, the eight hundredth anniversary of whose birth we now commemorate, is one of those universal spirits who mastered the whole realm of knowledge of their time. His fruitful and extensive literary activity covered many fields: astronomy, medicine, Talmud, and philosophy. His works on medicine were in former tunes highly esteemed. In the field of philosophy he strove for the synthesis of Aristotelianism and revealed religion, an endeavour which was of paramount importance for the later (...)
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  13. Madeea Axinciuc (2011). Imagination and Human Perfection in Maimonides' Guide of the Perplexed. Chôra 7:163-174.
    L’étude présente, d’une part, les fonctions de l’imagination décelées dans le Guide et, d’autre part, la liaison entre la faculté de l’imagination et la perfection humaine dans le contexte extraordinaire de la prophétie. La caractérisation de l’imagination offerte par le traité de Maïmonide souligne la nature médiatrice de cette faculté décrite comme «faculté du corps / corporelle», toujours liée à la matière. Toute représentation suppose l’intermédiarité du corps. La fonction exceptionnelle de l’imagination survient pendant la prophétie dont les représentations traduisent (...)
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  14. Madeea Axinciuc (2003). Homo Mysticus. A. Guide to Maimonides's Guide for the Perplexed. Chôra 1:211-213.
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  15. Madeea Axinciuc (2003). The Distinction Between Physics and Metaphysics in Maimonides's Guide of the Perplexed. Chôra 1:173-185.
  16. J. E. B. (1957). The Guide for the Perplexed. Review of Metaphysics 10 (4):723-723.
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  17. Wilhelm Bacher (1897). Die Bibelexegese Moses Maim Uni's.
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  18. David Bakan (1991). Maimonides on Prophecy a Commentary on Selected Chapters of the Guide of the Perplexed.
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  19. 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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  20. Salo Wittmayer Baron (ed.) (1941). Essays on Maimonides. New York, Columbia University Press.
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  21. Salo Wittmayer Baron (1941). Essays on Maimonides an Octocentennial Volume. Columbia University Press.
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  22. M. Beltrán (2005). El Dios de Maimónides. Libros Certeza.
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  23. Miquel Beltrán (2013). Eternidad Y emanatismo en la guia de perplejos de maimónides. Endoxa 31.
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  24. Israel Ben-Zeev (1936). Musá Ibn Maymun Hayatuh Wa-Musannafatuh. Matba at Lajnat Al-Ta Lif Wa-Al-Tarjamah Wa-Al-Nashr.
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  25. Binyamin Ze ev Benedikt (1994). Asupat Ma Amarim. Mosad Ha-Rav Kuk.
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  26. Binyamin Ze ev Benedikt (1985). Ha-Rambam le-Lo Setiyah Min Ha-Talmud Asupat Shi Urim. Mosad Ha-Rav Kuk.
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  27. Stephen Benin (1998). Maimonides on the “Decline of the Generations“and the Nature of Rabbinic Authority. [REVIEW] Speculum 73 (3):863-864.
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  28. 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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  29. Lawrence Berman (1969). A Reexamination Of Maimonides' "Statement On Political Science". Journal of the American Oriental Society 89 (1):106-111.
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  30. Lawrence Berman (1968). Some Remarks on the Arabic Text of Maimonides' 'Treatise on the Art of Logic'. Journal of the American Oriental Society 88 (2):340-342.
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  31. Kalman Bland (2011). Maimonides. [REVIEW] The Medieval Review 8.
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  32. Gerald J. Blidstein (2002). Samkhut U-Meri Be-Hilkhat Ha-Rambam Perush Nirhav le-Hilkhot Mamrim 1-4. Ha-Kibuts Ha-Me Uhad.
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  33. David Boersma (2004). Help for the Perplexed (in the New World). Newsletter of the Society for the Advancement of American Philosophy 32 (99):20-28.
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  34. Yosef Ary Leyb ben Nahum Boim (1935). Sefer Bet Ha-Melekh. Bejs Hamelch : Hidushim U-Ve Urim Al Sefer Mishneh Torah. Defus Ozer Tsvekin.
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  35. 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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  36. Aryeh Botwinick (2008). Maimonides' Confrontation with Mysticism (Review). Philosophy East and West 58 (3):pp. 415-420.
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  37. Aryeh Botwinick (1997). Skepticism, Belief, and the Modern: Maimonides to Nietzsche. Cornell University Press.
  38. 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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  39. 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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  40. 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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  41. R. Braque (1985). Le Congrès Maîmonides À Jerusalem. Studia Spinozana: An International and Interdisciplinary Series 1:386.
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  42. 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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  43. Alexander Broadie (1997). Maimonides and Aquinas. In Daniel H. Frank & Oliver Leaman (eds.), History of Jewish Philosophy. Routledge. 2--281.
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  44. Alexander Broadie (1989). Joseph A. Buijs, Ed., Maimonides: A Collection of Critical Essays Reviewed By. Philosophy in Review 9 (3):89-91.
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  45. Alexander Broadie (1989). Joseph A. Buijs, Ed., Maimonides: A Collection of Critical Essays. [REVIEW] Philosophy in Review 9:89-91.
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  46. James Brodrick (1948). Averroes and Maimonides. Thought: A Journal of Philosophy 23 (4):621-640.
  47. 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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  48. 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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  49. Almut Sh Bruckstein (1992). Hermann Cohen's "Charakteristik der Ethik Maimunis": A Reconstructive Reading of Maimonides' Ethics. Dissertation, Temple University
    This dissertation presents an analysis and critical assessment of Hermann Cohen's "Charakteristik der Ethik Maimunis" . Among the many essays of Hermann Cohen on Jewish and general culture, the "Charakteristik der Ethik Maimunis" constitutes Cohen's most focal treatment of Jewish and classical ethics in which he develops his innovative, Platonic interpretation of Maimonides' ethics. ;The dissertation pursues a twofold goal: To offer a critical analysis of Cohen's argumentation as presented in the above mentioned discourse. To pursue new insights in Maimonides' (...)
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  50. Tomás Valladolid Bueno (2005). Maimónides y la nostalgia de la verdad. Revista Española de Filosofía Medieval 12:79-86.
    El interés filosófico que despierta la doctrina profetológica de Maimónides encuentra su justificación si con ello se hace justicia, al menos, a lo que en cierta tradición reflexiva se ha entendido como las disposiciones fundamentales que han de acompañar a la filosofía como actitud. Pero, además, ese interés está prefijado, en contraste, por una señalada y actual merma de esas disposiciones en el pensar de buena parte de quienes hoy día se dedican a un arrogante uso publico de la razón.
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