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  1. Herbert A. Davidson (2011). Maimonides the Rationalist. Littman Library of Jewish Civilization.
  2. Herbert A. Davidson (2005). Joshua Blau is Professor Emeritus of Arabic of the Hebrew University. His Most Recent Books Include The Emergence and Linguistic Background of Judaeo-Arabic: A Study of the Origins of Neo-Arabic and Middle Arabic (Jerusalem, 1965, 1999); The Wanderings of Judah Alḥ Arizi: Five Accounts of His Travels (Jerusalem, 2002; Hebrew). [REVIEW] Arabic Sciences and Philosophy 15:277-327.
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  3. 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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  4. Edwin B. Allaire, Peter Carruthers, B. Allaire, John Charvet, Terry Pinkard, Gerald A. Cohen, Stephen Darwall, Herbert A. Davidson, William Demopoulos & Fred Dretske (1997). BAIER, KURT, The Rational and the Moral Order: The Social Roots of Reason and Morality, Reviewed by Sarah Stroud.. 577. Philosophical Review 106 (4).
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  5. Herbert A. Davidson (1997). The Relation Between Averroes' Middle and Long Commentaries on the De Anima. Arabic Sciences and Philosophy 7 (1):139-151.
    L on peut dater les commentaires d'Averrouvre donntre consid comme antdition du Commentaire Moyen d'Averroes et que le Commentaire Moyen du De anima est gvis du Commentaire Long de la muvre. Ivry dse avec le plus de d, il soutient que deux passages dans le Commentaire Moyen du De anima se rapportent nominalement au Commentaire Long, qu'un troisiologie semblable et qu'on peut considtgsent article r cette thre suivante: les deux passages dans le Commentaire Moyen qui semblent selon d'lvry se rapporter (...)
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  6. Herbert A. Davidson (1992). Al-Farabi, Avicenna, & Averroes on Intellect. Oxford University Press.
  7. Herbert A. Davidson (1992). Alfarabi, Avicenna, and Averroes on Intellect: Their Cosmologies, Theories of the Active Intellect, and Theories of Human Intellect. Oxford University Press.
    A study of problems, all revolving around the subject of intellect in the philosophies of Alfarabi, Avicenna, and Averroes, this book starts by reviewing discussions in Greek and early Arabic philosophy which served as the background for the three Arabic thinkers. Davidson examines the cosmologies and theories of human and active intellect in the three philosophers and covers such subjects as: the emanation of the supernal realm from the First Cause; the emanation of the lower world from the transcendent active (...)
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  8. Herbert A. Davidson (1987). Proofs for Eternity, Creation, and the Existence of God in Medieval Islamic and Jewish Philosophy. Oxford University Press.
    The central debate of natural theology among medieval Muslims and Jews concerned whether or not the world was eternal. Opinions divided sharply on this issue because the outcome bore directly on God's relationship with the world: eternity implies a deity bereft of will, while a world with a beginning leads to the contrasting picture of a deity possessed of will. In this exhaustive study of medieval Islamic and Jewish arguments for eternity, creation, and the existence of God, Herbert Davidson provides (...)
     
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  9. Herbert A. Davidson (1968). Arguments From the Concept of Particularization in Arabic Philosophy. Philosophy East and West 18 (4):299-314.
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  10. Herbert A. Davidson (1967). Ursprung Und Anfänge der Kabbala. Journal of the History of Philosophy 5 (2):170-173.
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  11. Herbert A. Davidson (1964). The Philosophy of Abraham Shalom. Berkeley, University of California Press.
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