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  1.  12
    T. M. Rudavsky (2008). Interpreting Maimonides. Ancient Philosophy 14 (1):241 - 244.
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  2.  26
    T. M. Rudavsky (1997). Philosophical Cosmology in Judaism. Early Science and Medicine 2 (2):149-184.
    In this paper I shall examine the philosophical cosmology of medieval Jewish thinkers as developed against the backdrop of their views on time and creation. I shall concentrate upon the Neoplatonic and Aristotelian traditions, with a particular eye to the interweaving of astronomy, cosmology and temporality. This interweaving occurs in part because of the influence of Greek cosmological and astronomical texts upon Jewish philosophers. The tension between astronomy and cosmology is best seen in Maimonides' discussion of creation. Gersonides, on the (...)
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  3.  5
    T. M. Rudavsky (2005). A Re-Examination of Henry of Ghent's Criticisms in Light of His Predecessors. Modern Schoolman 82 (2):101-109.
  4.  17
    T. M. Rudavsky (1987). Introduction to the Principle of Individuation in the Early Middle Ages. Review of Metaphysics 40 (3):574-575.
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  5.  9
    T. M. Rudavsky (1978). Conflicting Motifs in Ibn Gabirol's Discussion of Matter and Evil. New Scholasticism 52 (1):54-71.
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  6.  12
    T. M. Rudavsky (2005). A Re-Examination of Henry of Ghent's Criticisms in Light of His Predecessors. Modern Schoolman 82 (2):101-109.
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  7.  17
    T. M. Rudavsky (1997). Creation and Temporality in Medieval Jewish Philosophy. Faith and Philosophy 14 (4):458-477.
    Of the many philosophical perplexities facing medieval Jewish thinkers, perhaps none has been as challenging or as divisive as determining whether the universe is created or eternal. Not unlike contemporary cosmologists who worry about the first instant of creation of the universe, or Christian scholastics who attempted to define the nature of an instant, so too medieval Jewish thinkers were aware of the philosophical complexities surrounding the issues of creation and time. Jews were immensely affected by Scripture and in particular (...)
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  8.  12
    T. M. Rudavsky (1982). Individuals and the Doctrine of Individuation in Gersonides. New Scholasticism 56 (1):30-50.
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  9.  3
    T. M. Rudavsky (2002). Chris Schabel, Theology at Paris, 1316–1345: Peter Auriol and the Problem of Divine Foreknowledge and Future Contingents.(Ashgate Studies in Medieval Philosophy.) Aldershot, Eng., and Burlington, Vt.: Ashgate, 2000. Pp. Xi, 368; Black-and-White Frontispiece. $89.95. [REVIEW] Speculum 77 (4):1390-1392.
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  10.  9
    T. M. Rudavsky (2010). The Art of Dialogue in Jewish Philosophy (Review). Journal of the History of Philosophy 48 (1):pp. 97-99.
    Hughes’ second major work can be read as an amplification of his first work, The Texture of the Divine, in which attention was paid to “secondary” themes in Jewish philosophy pertaining to aesthetics, poetics, and rhetoric; these themes have often been marginalized in histories of Jewish philosophy. In both works, Hughes focuses upon the importance of cultural history in understanding philosophical texts, exploring motifs and tropes often left out of more mainstream histories of Jewish philosophy. In The Art of Dialogue, (...)
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  11.  2
    T. M. Rudavsky (2003). Cecilia Trifogli, Oxford Physics in the Thirteenth Century : Motion, Infinity, Place and Time. Leiden, Boston, and Cologne: Brill, 2000. Pp. Vii, 289. $95. [REVIEW] Speculum 78 (2):616-617.
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  12.  4
    T. M. Rudavsky (1994). Interpreting Maimonides: Studies in Methodology, Metaphysics and Moral Philosophy. Ancient Philosophy 14 (1):241-244.
  13. Steven Nadler & T. M. Rudavsky (eds.) (2008). The Cambridge History of Jewish Philosophy: From Antiquity Through the Seventeenth Century. Cambridge University Press.
    The first volume in this comprehensive work is an exploration of the history of Jewish philosophy from its beginnings in antiquity to the early modern period, with a particular emphasis on medieval Jewish thought. Unlike most histories, encyclopedias, guides, or companions of Jewish philosophy, this volume is organized by philosophical topic rather than by chronology or individual figures. There are sections on logic and language; natural philosophy; epistemology, philosophy of mind, and psychology; metaphysics and philosophical theology; and practical philosophy. There (...)
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  14. T. M. Rudavsky (2003). Howard Kreisel, Prophecy: The History of an Idea in Medieval Jewish Philosophy. Dordrecht, Boston, and London: Kluwer, 2001. Pp. Xi, 669; 1 Chart. $200. [REVIEW] Speculum 78 (3):928-930.
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  15. T. M. Rudavsky (2009). Maimonides. Wiley-Blackwell.
    A thorough and accessible introduction to Maimonides, arguably one of the most important Jewish philosophers of all time. This work incorporates material from Maimonides’ philosophical, legal, and medical works, providing a synoptic picture of Maimonides’ philosophical range. Maimonides was, and remains, one of the most influential and important Jewish legalists, who devoted himself to a reconceptualization of the entirety of Jewish law Offers both an intellectual biography and an exploration of the most important philosophical works in Maimonides’ corpus Persuasively argues (...)
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  16. T. M. Rudavsky (2010). Maimonides. Wiley-Blackwell.
    A thorough and accessible introduction to Maimonides, arguably one of the most important Jewish philosophers of all time. This work incorporates material from Maimonides’ philosophical, legal, and medical works, providing a synoptic picture of Maimonides’ philosophical range. Maimonides was, and remains, one of the most influential and important Jewish legalists, who devoted himself to a reconceptualization of the entirety of Jewish law Offers both an intellectual biography and an exploration of the most important philosophical works in Maimonides’ corpus Persuasively argues (...)
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  17. T. M. Rudavsky (2010). Maimonides. Wiley-Blackwell.
    A thorough and accessible introduction to Maimonides, arguably one of the most important Jewish philosophers of all time. This work incorporates material from Maimonides’ philosophical, legal, and medical works, providing a synoptic picture of Maimonides’ philosophical range. Maimonides was, and remains, one of the most influential and important Jewish legalists, who devoted himself to a reconceptualization of the entirety of Jewish law Offers both an intellectual biography and an exploration of the most important philosophical works in Maimonides’ corpus Persuasively argues (...)
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  18. T. M. Rudavsky (2003). Oxford Physics in the Thirteenth Century : Motion, Infinity, Place and TimeCecilia Trifogli. Speculum 78 (2):616-617.
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  19. T. M. Rudavsky (2003). Prophecy: The History of an Idea in Medieval Jewish PhilosophyHoward Kreisel. Speculum 78 (3):928-930.
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  20. T. M. Rudavsky (2002). Theology at Paris, 1316-1345: Peter Auriol and the Problem of Divine Foreknowledge and Future ContingentsChris Schabel. Speculum 77 (4):1390-1392.
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