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  1. Y. Tzvi Langermann (2011). One Ethic for Three Faiths. In Monotheism and Ethics. Brill
    Discussion of a short text on ethics, originally Greek, translated into Arabic and Hebrew, and adopted by some Christians, Muslims and Jews for guiding their lives.
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  2.  15
    Y. Tzvi Langermann (2005). Ibn Kammuna and the ‘‘New Wisdom” of the Thirteenth Century. Arabic Sciences and Philosophy 15 (2):277-327.
  3.  25
    Y. Tzvi Langermann (1996). Arabic Writings in Hebrew Manuscripts: A Preliminary Relisting. Arabic Sciences and Philosophy 6 (1):137.
    For many centuries Jews in Arabic-speaking lands have transcribed books written by non-Jews into the Hebrew alphabet; the language remains Arabic, but the writing is Hebrew. This was done mainly for the benefit of those who knew the Arabic language but not the script. The majority of these transcriptions are scientific or philosophical texts. Transcriptions are of value to scholars for two reasons. Some entire texts, or more complete or accurate versions of texts, are preserved only in transcription. In addition, (...)
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  4.  23
    Y. Tzvi Langermann (2002). Criticism of Authority in the Writings of Moses Maimonides and Fakhr Al-Din Al-Razi. Early Science and Medicine 7 (3):255-274.
    Criticism of authority was a prominent feature of medieval philosophical writing. In this study the critiques of two contemporaneous scholars, Moses Maimonides and Fakhr al-Dīn al-Rāzī, are compared. Maimonides criticized Hellenistic authorities, mainly Aristotle. However, the starting point for his critique was Aristotle's admission of the limitations of his own inquiries. Maimonides admired Aristotle's questioning of his own conclusions; indeed, his own thought was characterized by constant self-doubt. Al-Rāzī criticized an earlier Muslim scholar, Ibn Sīnā , an intellectual giant whose (...)
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  5. Y. Tzvi Langermann (1998). Yemenite Midrash Philosophical Commentaries on the Torah. Monograph Collection (Matt - Pseudo).
     
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  6.  4
    Gerrit Bos & Y. Tzvi Langermann (2015). An Epitome of Galen's on the Elements Ascribed to Ḥunayn Ibn Isḥāq. Arabic Sciences and Philosophy 25 (1):33-78.
  7.  11
    Y. Tzvi Langermann (1997). Arabic Cosmology. Early Science and Medicine 2 (2):185-213.
    Representations of the heavens in various levels of detail can be found in a number of branches of Arabic literature. One particular genre, the hay'a texts, has as its purpose a full though non-mathematical discussion of the arrangement of the celestial orbs; hay'a writers are particularly sensitive to the philosophical requirements which all systems must meet. The pivotal work in this genre, On the Configuration, was written by Ibn al-Haytham. Later writers continued to produce works in the spirit of On (...)
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  8.  19
    Y. Tzvi Langermann (2011). Gersonides: Judaism Within the Limits of Reason (Review). Journal of the History of Philosophy 49 (3):376-377.
    Over the past few decades, Seymour Feldman has contributed important studies on the philosophy of Levi ben Gershom, better known as Gersonides (1288-1344), as well as a highly acclaimed annotated translation of Gersonides' philosophical opus, The Wars of the Lord. Feldman now offers a succinct conspectus of Gersonides' positions on the pivotal issues of medieval Jewish philosophy and the arguments he offers in their favor: creation; God and His attributes; divine omniscience, providence, and omnipotence; prophecy; humanity; and the Torah. Feldman's (...)
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  9.  3
    Y. Tzvi Langermann (2014). Abdelhamid Ibrahim Sabra 1924–2013. Arabic Sciences and Philosophy 24 (2):309-312.
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  10.  5
    Bernard R. Goldstein & Y. Tzvi Langermann (2005). Georg (Jiř Í, George) Alter (1891–1972) Was an Astronomer, Historian of Astronomy, and Musician. A Biographical Account Appears in This Issue of Aleph (Pp. 115–156). Gad Freudenthal is Senior Research Fellow Emeritus at the CNRS (Centre National de la Recherche Scientifique) in Paris, and a Professor. [REVIEW] Arabic Sciences and Philosophy 15:277-327.
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  11.  1
    Y. Tzvi Langermann (2002). Magic, Causality and Intentionality: The Doctrine of Rays in Al-KindīPinella Travaglia. Speculum 77 (1):256-258.
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  12.  9
    Y. Tzvi Langermann (1992). Acceptance and Devaluation: Nahmanides' Attitude Towards Science. Journal of Jewish Thought and Philosophy 1 (2):223-245.
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    Y. Tzvi Langermann (1999). A New Hebrew Passage From the Theology of Aristotle and its Significance. Arabic Sciences and Philosophy 9 (2):247.
    On some of the end-leaves of a Bible manuscript someone has copied out a passage from the Theology of Aristotle in Hebrew translation. The passage deals with the immunity of person of intellect from magical manipulation. No other copies of this passage in Hebrew are known to exist. The dependence of the translator upon the so-called of the Theology, specifically the copy in St Petersburg, is demonstrated, and it is suggested that the translator may be Shem Tov ibn Falaquera. The (...)
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  14.  2
    Y. Tzvi Langermann (1997). Science and the Kuzari. Science in Context 10 (3).
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  15. Y. Tzvi Langermann (2002). Pinella Travaglia, Magic, Causality and Intentionality: The Doctrine of Rays in Al-Kindī.(Micrologus' Library, 3.) Florence: Galluzzo, 1999. Paper. Pp. Ii, 176; Diagrams. [REVIEW] Speculum 77 (1):256-258.
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  16. Y. Tzvi Langermann (1993). Averroes, Averroes'“Questions in Physics” From the Unpublished “Sêfer Ha-Derûšîm Ha-Tib-ʿîyîm,” Ed. And Trans. Helen Tunik Goldstein.(The New Synthese Historical Library, 39.) Dordrecht, Boston, and London: Kluwer Academic, 1991. Pp. Xxi, 179. $84. [REVIEW] Speculum 68 (4):1057-1058.
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  17. Joel L. Kraemer, Y. Tzvi Langermann & Jossi Stern (eds.) (2007). Adaptations and Innovations: Studies on the Interaction Between Jewish and Islamic Thought and Literature From the Early Middle Ages to the Late Twentieth Century, Dedicated to Professor Joel L. Kraemer. Peeters.
  18. Y. Tzvi Langermann (2006). Abraham Ibn Ezra. Stanford Encyclopedia of Philosophy.[Http://Plato. Stanford. Edu/Entries/Ibn-Ezra/] Read 23:2008.
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  19. Y. Tzvi Langermann, Paul Kraus, Rémi Brague & Remi Brague (1998). Alchemie, Ketzerei, Apokryphen in frühen Islam: Gesammelte AufsätzeAlchemie, Ketzerei, Apokryphen in fruhen Islam: Gesammelte Aufsatze. Journal of the American Oriental Society 118 (2):292.
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  20. Y. Tzvi Langermann (1993). Averroes' "Questions in Physics" From the Unpublished "Sêfer Ha-Derûšîm Ha-Tib-ʿîyîm"Averroes Helen Tunik Goldstein. Speculum 68 (4):1057-1058.
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  21. Y. Tzvi Langermann (1997). Foreword. Science in Context 10 (3).
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  22. Y. Tzvi Langermann (1990). Jewish Thought and the Scientific Revolution of the Sixteenth Century: David Gans and His TimesAndré Neher David Maisel. Isis 81 (1):105-107.
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  23. Y. Tzvi Langermann (1992). Levi Ben Gerson's Prognostication for the Conjunction of 1345Bernard R. Goldstein David Pingree. Isis 83 (2):316-317.
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  24. Y. Tzvi Langermann (ed.) (2011). Monotheism and Ethics. Brill.
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  25.  7
    Y. Tzvi Langermann (ed.) (2011). Monotheism & Ethics: Historical and Contemporary Intersections Among Judaism, Christianity, and Islam. Brill.
    Fourteen essays by leading scholars from around the world explore the theological, philosophical, and historical connections between the three Abrahamic faiths and ethics. Timely reading for students of religion, philosophy, and ethics.
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  26. Y. Tzvi Langermann & Syed Nomanul Haq (1996). Names, Natures, and Things: The Alchemist Jābir Ibn Ḥayyān and His Kitāb Al-Aḥjār Names, Natures, and Things: The Alchemist Jabir Ibn Hayyan and His Kitab Al-Ahjar. Journal of the American Oriental Society 116 (4):793.
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  27. Y. Tzvi Langermann & Raphael Patai (1996). The Jewish Alchemists: A History and Source Book. Journal of the American Oriental Society 116 (4):792.
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