Search results for 'Cabala' (try it on Scholar)

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  1.  12
    Jean-Marc Mandosio (2012). Beyond Pico Della Mirandola: John Dee's 'Formal Numbers' and 'Real Cabala'. Studies in History and Philosophy of Science Part A 43 (3):489-497.
    It is well known that, in both the Monas hieroglyphica and the Mathematicall praeface, Dee drew a part of his inspiration from Pico della Mirandola’s works. However, the nature and extent of Dee’s borrowings has not yet been studied. In fact, the only work of Pico really read and used by Dee was the 900 conclusions, where he found the conception of ‘formal numbers’: that is, mystical numbers carrying magical and divinatory powers. This is very important, since Dee sees these (...)
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  2.  4
    Petru Moldovan (2010). Moshe Idel, Perfectiuni care absorb: Cabala si interpretare/ Absorbisg Perfections: Kabbalah and Interpretation. Journal for the Study of Religions and Ideologies 3 (9):173-175.
    Moshe Idel, Perfectiuni care absorb: Cabala si interpretare Ed. Polirom, Iasi, 2004, prefata de Harold Bloom, traducere de Horia Popescu.
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  3. Werner L. Gundersheimer (1963). Erasmus, Humanism, and the Christian Cabala. Journal of the Warburg and Courtauld Institutes 26 (1/2):38-52.
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  4.  27
    Brian P. Copenhaver (2002). The Secret of Pico's Oration: Cabala and Renaissance Philosophy. Midwest Studies in Philosophy 26 (1):56–81.
  5.  9
    Stuart Clark (2002). John Dee's Conversations with Angels: Cabala, Alchemy, and the End of Nature (Review). Common Knowledge 8 (1):206-207.
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  6.  12
    Carlos N. Sainz de la Maza & Amparo Alba Cecilia (2009). Pensamiento, Cábala y polémica religiosa en el judaísmo hispano-hebreo medieval. Aproximación bibliográfica (Parte Segunda). 'Ilu. Revista de Ciencias de Las Religiones 13:259-308.
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  7.  4
    Carole K. Harris (2013). On Flying Mules and the Southern Cabala. Renascence 65 (5):327-349.
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  8. Miquel Beltrán (2008). El exilio de Dios en la Cábala de Safed, según Scholem. Cuadernos Salmantinos de Filosofía 35:85-96.
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  9. Charles T. Wood (1985). Dictionary of the Middle Ages, 1: Aachen–Augustinism; 2: Augustinus Triumphus–Byzantine Literature; 3: Cabala–Crimea; 4: Croatia–Family Sagas, Icelandic; 5: Famine in the Icelandic World–Groote, Geert. Joseph R. Strayer, Editor-in-Chief. New York: Charles Scribner's Sons, for the American Council of Learned Societies, 1982–1985. Illustrated. 1: Pp. Xix, 661. 2: Pp. Xiv, 525. 3: Pp. Xiv, 680. 4: Pp. Xiv, 619. 5: Pp. Xiv, 681. $70 Per Volume.Joseph Dahmus, Dictionary of Medieval Civilization. New York: Macmillan; London: Collier Macmillan, 1984. Pp. Viii, 700. $60. [REVIEW] Speculum 60 (4):967-971.
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  10.  1
    Elizabeth Teresa Howe (1988). Spanish Christian Cabala: The Works of Luis de León, Santa Teresa de Jesús, and San Juan de la CruzCatherine Swietlicki. Speculum 63 (3):722-724.
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  11. Elizabeth Teresa Howe (1988). Catherine Swietlicki, Spanish Christian Cabala: The Works of Luis de León, Santa Teresa de Jesús, and San Juan de la Cruz. Columbia: University of Missouri Press, 1986. Pp. Xi, 227. $25. [REVIEW] Speculum 63 (3):722-724.
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  12. Martha Baldwin (1991). Raffaella Castagnola I Guicciardini e le scienze occulte: L'oroscopo di Francesco Guicciardini, lettere di alchimia, astrologia e cabala a Luigi Guicciardini. Istituto Nazionale di Studi sul Rinascimento, Studi e Testi XIX. Florence: Leo S. Olschki Editore, 1990. Pp. vii+ 397. ISBN 88-222-3761-7. L. 85000. [REVIEW] British Journal for the History of Science 24 (3):374.
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  13. G. Bos (1994). Vital, Hayyim'practical Kabbalah and Alchemy'+ Lurianic Cabala as the Dominant System of Jewish Mystical Thought-a 17th-Century Book-of-Secrets. Journal of Jewish Thought and Philosophy 4 (1):55-112.
     
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  14. Sd Breslauer (1994). Kaplan, Mordecai Approach to Jewish Mysticism+ the Cabala and the Transformation of Medieval Validation Into Modern Zionism. Journal of Jewish Thought and Philosophy 4 (1):39-54.
     
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  15. Nick Campion (2001). Conversations with Angels: Cabala, Alchemy, and the End of NatureDeborah E. Harkness. Isis 92 (2):385-385.
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  16. Paula Findlen (1992). I Guicciardini e le scienze occulte: L'oroscopo di Francesco Guicciardini: Lettere di alchimia, astrologia e cabala a Luigi GuicciardiniRaffaella Castagnola. Isis 83 (4):654-655.
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  17. Pe Fornaciari (1993). A Vernacular Text of the Cabala-Arcangelo-da-Borgonovo'dechiaratione Sopra Il Nome di Giesu'. Rinascimento 33:279-301.
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  18. Edward A. Gosselin (2004). Giordano Bruno.The Cabala of Pegasus. Translated with Annotations by Sidney L. Sondergard and Madison U. Sowell. Xlix +203 Pp., Bibl., Index. New Haven, Conn./London: Yale University Press, 2002. $40. [REVIEW] Isis 95 (1):113-114.
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  19. Henning Hufnagel (2012). Bruno's Cabala: Satire of Knowledge and the Uses of the Dialogue Form. In Anne Eusterschulte & Henning S. Hufnagel (eds.), Turning Traditions Upside Down: Rethinking Giordano Bruno's Enlightenment. Central European University Press 179.
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  20. Fabrizio Meroi (2006). Cabala Parva: La Filosofia di Giordano Bruno Fra Tradizione Cristiana E Pensiero Moderno. Edizioni di Storia E Letteratura.
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  21. Katharina Münchberg (2007). » CHE VI VAL, CURIOSI, IL STUDIARE?«: Die Komik des Erkennens in Giordano Brunos Cabala. Zeitschrift für Ästhetik Und Allgemeine Kunstwissenschaft 52 (1):79-93.
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  22. Bernhard Pick (1913). The Cabala, its Influence on Judaism and Christianity.
     
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  23. Stoffen Schneider (2007). Der Chiffrierte Text der Sterne: Zur Wahrnehmung, Bedeutung und Poetisierung des Himmels in Brunos Cabala del cavallo pegaseo con l'aggiunta dell'asino cillenico. Zeitschrift für Ästhetik Und Allgemeine Kunstwissenschaft 52 (1):57-77.
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  24. Sidney L. Sondergard & Madison U. Sowell (eds.) (2002). The Cabala of Pegasus. Yale University Press.
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  25. M. L. Stern (2000). Philip Beitchman, Alchemy of the World: Cabala of the Renaissance. Thesis Eleven 61:121-123.
     
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  26. Rita Sturlese (2007). Saggi sulla Cabala> di Bruno. Giornale Critico Della Filosofia Italiana 27 (3):589.
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  27. Philipp Theisohn (2007). Der Lebendige Grund der Zehnheit: Brunos Cabala del cavallo Pegaseo-ein Kapitel zum Verhältnis von Energeia und Episteme in der Frühen Neuzeit. Zeitschrift für Ästhetik Und Allgemeine Kunstwissenschaft 52 (1):37-55.
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  28.  5
    Miquel Beltrán (2015). Impronta del acosmismo luriánico en la "Ethica" de Spinoza. Revista de filosofía (Chile) 40 (2):63-81.
    El objetivo del artículo es exponer la doctrina acosmista que se halla en la cábala de Luria, tal como la describe Abraham Cohen de Herrera en Puerta del cielo, y cómo pudo ocurrir que a través de la lectura de esta obra aquella doctrina influyera en la concepción de Spinoza sobre la irrealidad de los modos.
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  29. Allison Coudert (1995). Leibniz and the Kabbalah.
     
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  30.  15
    Elliot R. Wolfson (2006). Venturing Beyond: Law and Morality in Kabbalistic Mysticism. Oxford University Press.
    Are mysticism and morality compatible or at odds with one another? If mystical experience embraces a form of non-dual consciousness, then in such a state of mind, the regulative dichotomy so basic to ethical discretion would seemingly be transcended and the very foundation for ethical decisions undermined. Venturing Beyond - Law and Morality in Kabbalistic Mysticism is an investigation of the relationship of the mystical and moral as it is expressed in the particular tradition of Jewish mysticism known as the (...)
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  31.  31
    Amir D. Aczel (2000). The Mystery of the Aleph: Mathematics, the Kabbalah, and the Search for Infinity. Four Walls Eight Windows.
    From the end of the 19th century until his death, one of history's most brilliant mathematicians languished in an asylum. The Mystery of the Aleph tells the story of Georg Cantor (1845-1918), a Russian-born German who created set theory, the concept of infinite numbers, and the "continuum hypothesis," which challenged the very foundations of mathematics. His ideas brought expected denunciation from established corners - he was called a "corruptor of youth" not only for his work in mathematics, but for his (...)
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  32.  19
    Hakan Hakansson (2012). Alchemy of the Ancient Goths: Johannes Bureus' Search for the Lost Wisdom of Scandinavia. Early Science and Medicine 17 (5):500-522.
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  33. Georges Vajda (1962). Recherches Sur la Philosophie Et la Kabbale Dans la Pensée Juive du Moyen Age. Mouton.
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  34.  21
    Gil Anidjar (2002). "Our Place in Al-Andalus": Kabbalah, Philosophy, Literature in Arab Jewish Letters. Stanford University Press.
    The year 1492 is only the last in a series of “ends” that inform the representation of medieval Spain in modern Jewish historical and literary discourses. These ends simultaneously mirror the traumas of history and shed light on the discursive process by which hermetic boundaries are set between periods, communities, and texts. This book addresses the representation of the twelfth and thirteenth centuries as the end of al-Andalus (Islamic Spain). Here, the end works to locate and separate Muslim from Christian (...)
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  35. Eleazar ben Moses Azikri (2008). Mile di-Shemaya. Mekhon "Talmud Yosef".
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  36. Ben Zion Bokser (1954). The Maharal: The Mystical Philosophy of Rabbi Judah Loew of Prague. Jason Aronson.
     
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  37.  4
    Jonathan Dauber (2012). Knowledge of God and the Development of Early Kabbalah. Brill.
    Chap. 1. Creativity in the first kabbalistic writings -- Chap. 2. The philosophic ethos -- Chap. 3. Investigating God in rabbinic and later Jewish literature -- Chap. 4. The philosophic ethos in the writings of the first kabbalists -- Chap. 5. Investigating God in Sefer ha-Bahir -- Chap. 6. The philosophic ethos in the writings of Nahmanides.
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  38. Elijah ben Moses de Vidas (2001). The Beginning of Wisdom: Unabridged Translation of the Gate of Love From Rabbi Eliahu De Vidas' Reshit Chochmah. Ktav Publishing House.
     
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  39.  7
    Robert Eisen (2011). The Peace and Violence of Judaism: From the Bible to Modern Zionism. Oxford University Press.
    Introduction -- The Bible -- Rabbinic Judaism -- Medieval Jewish philosophy -- Kabbalah -- Modern Zionism -- Conclusions.
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  40. Rachel Elior (2006). The Mystical Origins of Hasidism. Littman Library of Jewish Civilization.
     
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  41. Joseph ben Emanuel Ergas (2005). Sefer Minḥat Yosef: Liḳuṭim Yeḳarim Ṿe-Niflaʼim Be-Godel Maʻalat Toratenu ... ; Sefer Peri Megadim: Azharot Ṿe-Hanhagot Ṭovot U-Minhage Ḥasidut ... Meluḳaṭim Mi-Sifre Ha-Ḳedoshim .. [REVIEW] Makhon le-Hotsaʼat Sefarim Ṿe-Khitve Yad Ahavat Shalom, Yad ShemuʼEl Franḳo.
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  42. Joseph ben Emanuel Ergas (2005). Sefer Minḥat Yosef: Liḳuṭim Yeḳarim Ṿe-Niflaʼim Be-Godel Maʻalat Toratenu. Makhon le-Hotsaʼat Sefarim Ṿe-Khitve Yad Ahavat Shalom, Yad ShemuʼEl Franḳo.
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  43. Yiśakhar Haiman (2010). Orot Ha-Ḳodesh Ha-Mevoʼar. [Ḥ. Mo. L.].
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  44.  26
    Harvey J. Hames (2000). The Art of Conversion: Christianity and Kabbalah in the Thirteenth Century. Brill.
    This book discusses Ramon Llull (ca. 1232-1316), the Christian missionary, philosopher and mystic, his relations with Jewish contemporaries, and how he ...
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  45. Isaiah Horowitz (2006). Shaʻar Ha-Otiyot: ʻim Yalḳuṭ Shelah Mi-Tokh ... Sefer Shene Luḥot Ha-Berit, ʻal ʻinyene Ḥinukh, Midot, Isur Ṿe-Heter, Birkat Ha-Nehenin, Ḳedushah Ṿe-Ṭohorah .. [REVIEW] Le-Haśig Etsel Mordekhai YoʼEl Ha-Leṿi Horoṿits.
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  46. Isaiah Horowitz (2006). Shaʻar Ha-Otiyot: ʻim Yalḳuṭ Shelah Mi-Tokh. Le-Haśig Etsel Mordekhai YoʼEl Ha-Leṿi Horoṿits.
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  47. Isaiah Horowitz (1992). Sefer Shene Luḥot Ha-Berit: Ha-Shalem: Amarot Ṭehorot ... Ḥibur ʻal Shete Torot .. Mekhon Yad Ramah.
    1. Ḥeleḳ ʻaśarah maʼamarot -- 2. Ḥeleḳ ʻAśeret ha-dibrot -- 3. Ḥeleḳ Torah shebi-khetav -- 4. Ḥeleḳ torah shebe-ʻal peh. ʻAśarah hilulim. Ṿaṿe ha-ʻamudim.
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  48. Isaiah Horowitz (1992). Sefer Shene Luḥot Ha-Berit: Ha-Shalem: Amarot Ṭehorot. Mekhon Yad Ramah.
    1. Ḥeleḳ ʻaśarah maʼamarot -- 2. Ḥeleḳ ʻAśeret ha-dibrot -- 3. Ḥeleḳ Torah shebi-khetav -- 4. Ḥeleḳ torah shebe-ʻal peh. ʻAśarah hilulim. Ṿaṿe ha-ʻamudim.
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  49. Eleazar ben Judah (2004). Sefer Sode Razaya: ʻarukh Me-Ḥadash ʻa. P. Kit. Y. ... ; Sefer Ha-Shem. Mekhon "Sode Razaya".
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  50. Eleazar ben Judah (2004). Sefer Sode Razaya: ʻarukh Me-Ḥadash ʻa. Mekhon "Sode Razaya".
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