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  1. I. Abrahams (1888). Aristotle in Jewish Philosophy. Mind 13 (51):468-472.
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  2. Ari Ackerman (2011). Zerahia Halevi Saladin and Thomas Aquinas on Vows. 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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  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. James Brodrick (1948). Averroes and Maimonides. Thought 23 (4):621-640.
  6. Joseph A. Buijs (1975). Comments on Maimonides' Negative Theology. New Scholasticism 49 (1):87-93.
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  7. Yehuda Halper (2011). The Convergence of Religious and Metaphysical Concepts. 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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  8. Yitzhak Melamed (forthcoming). Gersonides and Spinoza on God’s Knowledge of Universals and Particulars. In Gad Freudenthal, David Wirmer & Ofer Elior (eds.), Gersonides Through the Ages.
  9. Matthew Sharpe (2011). 'In the Court of a Great King': Some Remarks on Leo Strauss' Introduction to the Guide for the Perplexed. 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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