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  1. Yi xue yi chuan xue.Huilin Lu & You'en Xu (eds.) - 1984 - Shanghai: Xin hua shu dian Shanghai fa xing suo fa xing.
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  2. Emunah ramah: perakim mi-tokh "Emunah ramah".Ibn Daud & Abraham ben David - 1986 - Yerushalayim: Haśkel. Edited by Yehudah Aizenberg.
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  3. Gersonide en son temps: science et philosophie médiévales.Gilbert Dahan (ed.) - 1991 - Paris: E. Peeters.
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  4. Hebrejské myšlení.Milan Balabán - 1993 - Praha: Herrmann a synové.
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  5. Mawsūʻat falāsifat wa-mutaṣawwifat al-Yahūdīyah: al- mawsūʻah al-jāmiʻah lil-fikr al-dīnī al-Yahūdī wa-al-uṣūl al- Tawrātīyah..ʻAbd al-Munʻim Ḥifnī - 1994 - [Egypt]: Maktabat Madbūlī.
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  6. Laozi Through the Lens of the White Rose: Resonance or Dissonance?Lea Cantor - 2023 - Oxford German Studies 52 (1):62-79.
    A surprising feature of the White Rose anti-Nazi resistance pamphlets is their appeal to a foundational classical Chinese text, the Laozi (otherwise known as the Daodejing), to buttress their critique of fascism and authoritarianism. I argue that from the perspective of a 1942 educated readership, the act of quoting the Laozi functioned as a subtle and pointed nod to anti-fascist intellectuals in pre-war Germany, many of whom had interpreted the Laozi as an anti-authoritarian and pacifist text. To a sympathetic reader, (...)
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  7. Ḥay ha-ʻolamim =.Johanan ben Isaac Allemanno - 1995 - Firenze: L.S. Olschki. Edited by Fabrizio Lelli.
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  8. Filosofické myšlení hellenistického židovstva.František Kovář - 1996 - Praha: Herrmann.
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  9. Mishnato ha-ʻiyunit shel Baʻal "Meshekh ḥokhmah".Yonah Ben-Śaśon - 1995 - Yerushalayim: ha-Makhon ha-Torani le-ʻidud yozmot ṿi-yetsirot meḳoriyot shele-yad Mikhlelet Lifshits.
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  10. Hebrejské člověkosloví.Milan Balabán - 1996 - [S.l.]: Herrmann & synové.
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  11. Jerusalem Divided: The Hebrew University’s Philosophy Department Between Rotenstreich and Bar-Hillel.Tal Meir Giladi - forthcoming - Philosophia:1-28.
    The years following Israel’s founding were formative ones for the development of philosophy as an academic discipline in this country. During this period, the distinction between philosophy seen as contiguous with the humanities and social sciences, and philosophy seen as adjacent to the natural and exact sciences began to make its presence felt in the Hebrew University of Jerusalem. This distinction, which was manifest in the curriculum, was by no means unique to the Hebrew University, but reflected the broader bifurcation (...)
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  12. Sefer Reḳiaʻ ha-shamayim: teʼur ḥeleḳ mi-nifleʼot ha-Bore ba-yeḳum, bi-meʼorot ha-shamayim uva-aṭmosferah..Yoʼel ben Aharon Shṿarts - 1996 - Yerushalayim: Devar Yerushalayim.
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  13. Sefer Adamah, shamayim u-tehom: ʻal ha-ṭevaʻ ṿe-shirato, ha-nes sheme-ʻalaṿ ṿeha-tohu she-taḥtaṿ.Yitsḥaḳ Ginzburg - 1998 - Reḥovot: Bet hotsaʼah la-or ʻal shem Zehavah Rivḳah Pinsḳi. Edited by Israel Ariel.
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  14. Ḳosmologyah ṿe-safah.Rivḳah Shekhṭer - 1999 - [Tel Aviv]: Miśrad ha-biṭaḥon.
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  15. Hagut filosofit be-mishnato shel R. Mosheh Albelda.Refael Ben Haim - 2000 - [Israel: Ḥ. Mo. L..
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  16. Be-sod yesharim: berure sugyot be-maḥshevet ha-Yahadut.Tsevi Elimelekh Noigershel - 2001 - Yerushalayim: Tsevi Elimelekh Noigershel.
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  17. Filosofías árabe y judía.Rafael Ramón Guerrero - 2001 - Madrid: Editorial Síntesis.
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  18. Hegyon ha-nefesh ha-ʻatsuvah.Leha-ḲAdmon Avraham Bar ḤIya Ha-NaśI - 2001 - In Abraham ben David Abraham bar Hiyya Savasorda & Ibn Daud (eds.), Shene sefarim niftaḥim. Ḥ. Mo. L..
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  19. ha-Emunah ha-ramah. la-Rabad - 2001 - In Abraham ben David Abraham bar Hiyya Savasorda & Ibn Daud (eds.), Shene sefarim niftaḥim. Ḥ. Mo. L..
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  20. Ermeneutica e filosofia: introduzione al pensiero ebraico medioevale: secoli 12.- 14.Roberto Gatti - 2003 - Genova: Il melangolo.
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  21. Natural Theology and Divine Freedom.Philipp Kremers - forthcoming - Sophia.
    Many philosophers of theistic religions claim (1) that there are powerful a posteriori arguments for God’s existence that make it rational to believe that He exists and at the same time maintain (2) that God always has the freedom to do otherwise. In this article, I argue that these two positions are inconsistent because the empirical evidence on which the a posteriori arguments for God’s existence rest can be explained better by positing the existence of a God-like being without the (...)
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  22. Medieval but not Christian.Yitzhak Y. Melamed - 2022 - Aeon 9.
    In 1989, Cambridge University Press announced the publication of a new, three-volume book series: The Cambridge Translations of Medieval Philosophical Texts. The first volume – edited by Norman Kretzmann and Eleonore Stump, and dedicated to logic and the philosophy of language – contained 15 medieval texts, of which 15 were composed by Christian authors. The second volume in the series, this time focusing on ethics and political philosophy, appeared in 2000. Seventeen of the 17 texts included in this collection – (...)
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  23. The Return to Nothingness: Hassidism and Philosophy.Yitzhak Y. Melamed - forthcoming - In Tyron Goldschmidt & Daniel Rynolds (eds.), The Routledge Companion to Jewish Philosophy. London: Routledge.
    A proper and comprehensive study of the relationship between Hassidism and philosophy would require a volume of its own. In the limited space of this chapter, I shall focus on two crucial issues within the broader topic of Hassidism and philosophy. In the first part, I will study the Hassidic reception of Maimonides’ Guide of the Perplexed, widely perceived as the greatest work of Jewish philosophy, a work that was equally admired and derided as heretical from its very early dissemination (...)
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  24. Jewish philosophy: foundations and extensions.Raphael Jospe - 2008 - Lanham [Md.]: University Press Of America.
    v. 1. General questions and considerations -- v. 2. On philosophers and their thought.
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  25. Maḥshevet ha-beriʼah.Amit Neeman - 2011 - Azor: Reʼuveni Sifre tsameret.
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  26. La philosophie juive.Marc Israël - 2012 - Paris: Eyrolles.
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  27. The Unconscious in Rosenzweig’s The Star of Redemption: On the Threshold of a Possible Revelation.Ronen Pinkas - 2023 - Journal of Jewish Thought and Philosophy 31 (1):102-126.
    This paper discusses Franz Rosenzweig’s use of the term “the unconscious” (das Unbewußte) and possible influences on his understanding of it. I claim that for Rosenzweig, it is through the unconscious that the individual becomes aware of himself and becomes capable of fulfilling his longing to achieve self-fulfillment and eventually to take part in a collective redemption. The unconscious is often perceived as the mental sphere related to trauma and repression in which defense mechanisms and fantasies are evolved. Fantasies are (...)
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  28. From Rational to Metaphysical: R. Hayyim of Volozhin’s Torah Lishmah as a Radical Concept.Raphael Shuchat - 2023 - Journal of Jewish Thought and Philosophy 31 (1):73-101.
    Many see the mithnagdim as total rationalists. Therefore it has been assumed that R. Hayyim of Volozhin’s approach to Torah study was the same. Although rationalism may be a correct characterization of the method he used in talmudic study, it does not capture how R. Hayyim understood the essence of Torah study. Some have described Nefesh ha-Hayyim as demystifying Kabbalah. I agree that R. Hayyim opposes ecstatic Kabbalah. However, already in 1972 Norman Lamm noticed that R. Hayyim saw Torah study (...)
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  29. Crescas and Gersonides on Freedom, Astrology, and Divine Omniscience.Alexander Green - 2023 - Journal of Jewish Thought and Philosophy 31 (1):57-72.
    Crescas’s position on human freedom is dialectically rooted in the philosophy of his medieval predecessor, Gersonides. Crescas accepts Gersonides’s view that although the celestial bodies influence human affairs, human beings have the ability to overcome their predetermined fate. However, Crescas rejects Gersonides’s premise that God only knows the universal aspect of the particular. Crescas contends that God’s commandments give their followers the means to obtain freedom from the effects of the heavenly bodies, without denying that practical deliberation is still required (...)
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  30. Human-Animal Reincarnation and Animal Grief in Kabbalah: Joseph of Hamadan’s Contribution.Leore Sachs-Shmueli - 2023 - Journal of Jewish Thought and Philosophy 31 (1):30-56.
    In thirteenth-century Castile, the kabbalist R. Joseph of Hamadan offered an unprecedented articulation of the idea of reincarnation (gilgul), proposing that Jewish men could be reborn as gentiles, women, or even animals. This article studies the formation of the Jewish belief in the transmigration of human souls into animal bodies, focusing on the question of animal pain. It contextualizes the kabbalistic literary treatment of animals by examining the thirteenth-century European genre of bestiaries, which attempted to instill proper morals in readers (...)
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  31. Letters and Livelihood: R. Baḥya ben Asher’s Commentary on the Recitation of the Manna Story.Idan Pinto - 2023 - Journal of Jewish Thought and Philosophy 31 (1):1-29.
    This article studies kabbalistic interpretation of a ritual of unknown origin: the daily recitation of the manna episode (Exod 16:1–36). This episode foregrounds a major theme in the writings of R. Baḥya ben Asher ibn Halawa (c.1255–1340) and many other medieval kabbalists: the cyclical nature of sustaining existence. Baḥya’s interpretation builds on two primary sources: R. Jacob ben Sheshet Gerondi’s commentary on Ps 145 in his kabbalistic polemic Meshiv Devarim Nekhoḥim, and a hermeneutic tradition derived from Hasidic-Ashkenazi biblical exegesis. The (...)
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  32. Antología de la Guía de Maimónides por Leibniz. Maimonides, Gottfried Wilhelm Leibniz, Walter Hilliger & Lloyd Strickland - 2022 - Cercle Hilliger.
    La traducción al latín de la obra de Maimónides Moreh Nevukhim | Guía para Perplejos, ha sido la obra judía más influyente en los últimos milenios (Di Segni, 2019; Rubio, 2006; Wohlman, 1988, 1995; Kohler, 2017). Ésta marcó el comienzo de la escolástica, «hija del judaísmo nutrida por pensadores judíos, » según el historiador Heinrich Graetz (Geschichte der Juden, L. 6, Leipzig 1861, p. xii). Impresa por la primera imprenta mecánica de Gutenberg, su influencia en Occidente se extendió hasta el (...)
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  33. Anthologie du Guide de Maïmonide par Leibniz.Moïse Maïmonide, Gottfried Wilhelm Leibniz, Lloyd Strickland & Walter Hilliger - 2022 - Cercle Hilliger.
    La traduction latine du livre de Maïmonide Moreh Nevukhim | Guide des égarés, a été l'ouvrage juif le plus influent des derniers millénaires (Di Segni, 2019 ; Rubio, 2006 ; Wohlman, 1988, 1995 ; Kohler, 2017). Elle marqua le début de la scolastique, fille du judaïsme élevée par des penseurs juifs, selon l'historien Heinrich Graetz (Geschichte der Juden, L. 6, Leipzig 1861, p. xii). Imprimée par la première presse mécanique de Gutenberg, son influence en Occident s'étendit jusqu'au Vème concile du (...)
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  34. FRANZ ROSENZWEIG, Scritti sul Barocco. Appunti per una storia della cultura.Luca Bertolino (ed.) - 2022 - Bologna: Marietti 1820.
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  35. Introduzione.Luca Bertolino - 2022 - In FRANZ ROSENZWEIG, Scritti sul Barocco. Appunti per una storia della cultura. Bologna: Marietti 1820. pp. 5-29.
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  36. Leibniz' Anthology of Maimonides' Guide.R. Moses Ben Maimon, Gottfried Wilhelm Leibniz, Walter Hilliger & Lloyd Strickland (eds.) - 2022 - New York: Shehakol Inc..
    Maimonides’ Latin translation of Moreh Nevukhim | Guide for the Perplexed, was the most influential Jewish work in the last millennia (Di Segni, 2019; Rubio, 2006; Wohlman, 1988, 1995; Kohler, 2017). It marked the beginning of scholasticism, a daughter of Judaism raised by Jewish thinkers, according to historian Heinrich Graetz (Geschichte der Juden, L. 6, Leipzig 1861, p. xii). Printed by Gutenberg's first mechanical press, its influence in the West went as far as the Fifth Lateran Council (1512 — 1517) (...)
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  37. Restorative Utopias: The Settlers and the Bible.Liran Shia Gordon & David Ohana - 2020 - Modern Theology 36 (4):719-742.
    The attitude to the Bible is a seismograph for scrutinizing the attitude of Zionism, in general, and that of the settlers, in particular, to their ideological and political world view. To where in the Bible are the settlers returning? To the Land of Canaan, to the land of the Patriarchs, or perhaps to the Kingdom of David? And what is the meaning of this return? It is not only the land that is basic to this question, but the relationship of (...)
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  38. The Praiseworthy Passion of Shame. An Historical and Philosophical Elucidation of Aquinas's Thought on the Nature and Role of Shame in the Moral Life.Heribertus Dwi Kristanto - 2019 - Rome: Biblical and Gregorian Press.
    Shame's moral status has puzzled philosophers since antiquity: is (a sense of) shame merely a passion or is it a moral virtue? Aquinas, influenced by Aristotle, claims that shame is, properly speaking, a passion, though it can be called, broadly speaking, a virtue, insofar as it is a praiseworthy passion. Through careful exegesis on key passages containing shame-related words verecundia, erubescentia, confusio, pudor, dan turpitudo in Thomas Aquinas's ouvre, this study shows that, despite its potential to demoralize, to lead to (...)
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  39. Spinoza and Jewish Philosophy.Jason Maurice Yonover - forthcoming - In Paul Franks & Yitzhak Y. Melamed (eds.), Oxford Handbook of Jewish Philosophy.
  40. Judaism examined: essays in Jewish philosophy and ethics.Moshe Sokol - 2013 - Brighton, MA: Academic Studies Press.
    This volume of essays examines key themes in Jewish philosophy and ethics from the rigorous perspective of philosophical analysis. The first set of essays takes up the challenge of living a Jewish life, and includes essays on pleasure, joy, human suffering, Jewish ritual practice and the philosophical life. The second set of essays analyzes the value and meaning of autonomy, human freedom and tolerance in Jewish thought, crucial themes in western political thought and life. Other essays in the volume examine (...)
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  41. La via della ragione: Elia del Medigo e l'averroismo di Spinoza.Giovanni Licata - 2013 - Macerata: EUM. Edited by Elijah Del-Medigo.
    Questo libro presenta per la prima volta in lingua italiana, tradotto dall'ebraico, il testo poco noto di un grande umanista ebreo consulente e maestro di Pico della Mirandola, pubblicato da un lontano nipote rabbino di Amsterdam nel 1629 e presente nella biblioteca di Spinoza. Si tratta dell'Esame della religione (Beḥinat ha-dat) del cretese askenazita Elia del Medigo, personalità di primo piano non solo nella cultura ebraica di fine Quattrocento, ma anche nel mondo accademico latino, in particolare di ascendenza aristotelica."--P. [vii].
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  42. Be-maʻalot ha-tevunah.Avraham Gitit - 2013 - [Israel]: ha-Duvdevan, hotsaʼah la-or.
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  43. Evreĭskai︠a︡ filosofii︠a︡ i kabbala: Istorii︠a︡, problemy, vlii︠a︡nii︠a︡ = Jewish philosophy and kabbalah history, concepts, and influences.K. I︠U︡ Burmistrov - 2013 - Moskva: Institut filosofii RAN.
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  44. Eliezer Schweid: the responsibility of Jewish philosophy.Hava Tirosh-Samuelson (ed.) - 2013 - Boston: Brill.
    This volume features Eliezer Schweid's most original essays and an interview with him. Together they express his fundamental outlook: the faith of a secular Jew, articulating responsibility toward one's neighbor, one's people, the world, and God in a secular age.
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  45. ha-Gan shel Epiḳoros: ateʼizm, Yahadut ṿeha-ḥatirah la-osher = The garden of Epicurus: atheism, Judaism, and the pursuit of happiness.Yaakov Malkin - 2013 - Moshav Ben Shemen: Modan.
  46. Essais de philosophe juive.Esther Starobinski-Safran - 2014 - Paris: Albin Michel.
    De Maïmonide à Hannah Arendt en passant par Ibn Gabirol, Yehuda Halévi et Rosenzweig, ce recueil d'articles donne un panorama époustouflant de la philosophie juive à travers les âges. Esther Starobinski-Safran nous fait voyager à travers l'hébreu, l'allemand et le français pour nous révéler la richesse et la diversité de cette tradition.
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  47. Tsaḥ ṿe-adom: pirḳe maḥshavah ʻal ha-yaḥas she-ben ha-ḳodesh le-tevaʻ..Avraham Ṿazana - 2014 - Beʼer Shevaʻ: [Avraham Ṿazana].
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  48. Lev ḥadash: filosofyah, medaʻ ṿe-emunat Yiśraʼel le-nokhaḥ etgere ha-zeman.Mordechai Roland Lipo - 2014 - Tel-Aviv: Sifre Ḥemed.
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  49. L'hypothèse du marrane: le théâtre judéo-chrétien de la pensée politique.Marc Goldschmit - 2014 - Paris: Le Félin.
    Qu'y a-t-il de commun entre le personnage du Marchand de Venise de Shakespeare, Portia, le philosophe de la démocratie moderne, Spinoza, et le penseur de l'inconscient, Freud? Ils inventent tous les trois une manière " marrane " d'être juif, en jouant la comédie de l'universalité pour laquelle ils cryptent ce qu'ils cherchent. Persécutés par l'inquisition, obligés de mimer la vie chrétienne, les Marranes portent en eux et au-delà un double jeu, une comédie judéo-chrétienne. Il ne s'agit pas pour eux d'une (...)
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  50. Hegyonot be-maḥshevet Yiśraʼel: be-ʻiḳvot shiʻuraṿ shel Aviʻezer Ravitsḳi = Jewish thoughts in the teachings of Aviezer Ravitzky.Avinoʻam Rozenaḳ - 2015 - Yerushalayim: Merkaz Zalman Shazar le-ḥeḳer toldot ha-ʻam ha-Yehudi.
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