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  1. I. Abrahams (1886). Maimonides, The Guide of the Perplexed. [REVIEW] Mind 11:97.
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  2. 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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  3. 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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  4. 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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  5. 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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  6. 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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  7. 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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  8. Madeea Axinciuc (2003). Homo Mysticus. A. Guide to Maimonides's Guide for the Perplexed. Chôra 1:211-213.
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  9. Madeea Axinciuc (2003). The Distinction Between Physics and Metaphysics in Maimonides's Guide of the Perplexed. Chôra 1:173-185.
  10. J. E. B. (1957). The Guide for the Perplexed. Review of Metaphysics 10 (4):723-723.
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  11. 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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  12. Salo Wittmayer Baron (ed.) (1941). Essays on Maimonides. New York, Columbia University Press.
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  13. Salo Wittmayer Baron (1941). Essays on Maimonides an Octocentennial Volume. Columbia University Press.
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  14. M. Beltrán (2005). El Dios de Maimónides. Libros Certeza.
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  15. Miquel Beltrán (2013). Eternidad Y emanatismo en la guia de perplejos de maimónides. Endoxa 31.
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  16. 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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  17. 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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  18. 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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  19. Aryeh Botwinick (2008). Maimonides' Confrontation with Mysticism (Review). Philosophy East and West 58 (3):pp. 415-420.
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  20. Aryeh Botwinick (1997). Skepticism, Belief, and the Modern: Maimonides to Nietzsche. Cornell University Press.
  21. 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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  22. 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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  23. 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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  24. 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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  25. Alexander Broadie (1997). Maimonides and Aquinas. In Daniel H. Frank & Oliver Leaman (eds.), History of Jewish Philosophy. Routledge. 2--281.
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  26. 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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  27. Alexander Broadie (1989). Joseph A. Buijs, Ed., Maimonides: A Collection of Critical Essays. [REVIEW] Philosophy in Review 9:89-91.
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  28. James Brodrick (1948). Averroes and Maimonides. Thought 23 (4):621-640.
  29. 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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  30. 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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  31. 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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  32. Joseph Buijs (1991). Oliver Leaman, Moses Maimonides. [REVIEW] Philosophy in Review 11:115-117.
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  33. Joseph Buijs (1988). Shlomo Pines and Yirmiyahu Yovel, Eds., Maimonides and Philosophy. [REVIEW] Philosophy in Review 8:279-281.
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  34. 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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  35. Joseph A. Buijs (1998). Oliver Leaman, Moses Maimonides Reviewed By. Philosophy in Review 18 (6):427-427.
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  36. 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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  37. Joseph A. Buijs (1992). Marvin Fox, Interpreting Maimonides: Studies in Methodology, Metaphysics, and Moral Philosophy Reviewed By. Philosophy in Review 12 (4):243-246.
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  38. Joseph A. Buijs (1989). Attributes of Action in Maimonides. Vivarium 27 (2):85-102.
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  39. Joseph A. Buijs (1988). The Negative Theology of Maimonides and Aquinas. Review of Metaphysics 41 (4):723 - 738.
  40. Joseph A. Buijs (1988). Maimonides a Collection of Critical Essays.
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  41. Joseph A. Buijs (1988). Shlomo Pines and Yirmiyahu Yovel, Eds., Maimonides and Philosophy Reviewed By. Philosophy in Review 8 (7):279-281.
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  42. Joseph A. Buijs (1975). Comments on Maimonides' Negative Theology. New Scholasticism 49 (1):87-93.
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  43. 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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  44. Lola Ferre Cano (2005). El alma en las obras médicas de Maimónides. Revista Española de Filosofía Medieval 12:55-64.
    En este articulo me centro en las referencias de Maimónides al alma, fundamentalmente en los escritos médicos. El alma es un tema frecuente en las obras de medicina tanto por sus facultades, que definen funciones esenciales para la vida humana, como por las afecciones anímicas, pero se puede decir que Maimónides no trata el asunto de una manera convencional. Además de reflejar en estos escritos el hecho de que no es sólo médico sino también filósofo y un hombre de religión, (...)
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  45. María José Cano (2005). La creación en las cartas de Maimónides. Revista Española de Filosofía Medieval 12:65-72.
    Análisis de los textos relativos a la Creación que aparecen en las Cartas de Maimónides, en los que el filósofo judeoandalusí puntualiza las tesis mantenidas en sus obras mayores.
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  46. María José Cano, García Arévalo & Tania Ma (eds.) (2010). La Interculturalidad En Al-Andalus. Universidad de Granada.
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  47. Francis J. Catania (1988). Knowing the Unknowable God: Ibn-Sina, Maimonides, Aquinas. By David B. Burrell. Modern Schoolman 65 (2):131-132.
  48. Ahmed Chahlane (2005). Averroes, Maimónides, y la crisis en la comunidad judía medieval. Anales Del Seminario de Historia de la Filosofía 22:111-123.
    La traducción de la obra principal de Maimónides, la Guía de los descarriados, del árabe al hebreo tuvo repercusiones amplias y prolongadas. Provocó una crisis social en el seno de las comunidades judías en dominios cristianos, abrió las puertas al conocimiento de la filosofía de Averroes y de Aristóteles entre los judíos, y dio lugar a una corriente averroísta judía, y a su oposición. Dado que Algacel representa una posición tradicional contraria a la filosofía, y combatida por Averroes, hahlane sostiene (...)
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  49. Josep Manuel Udina I. Cobo (2004). ¿Creació temporal o "Ab AETERNO"? Maimònides, entre els metafísics i la teologia jueva. Convivium 17:3.
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  50. A. Cohen (1927). The Teachings of Maimonides. George Routledge & Sons.
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1 — 50 / 361