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  1. Saadia Gaon and His Mutazilite Approach in Interpretation and Theology.Saeid Edalatnejad & Nalbandi V. Sadi - forthcoming - Philosophical Investigations.
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  2. Where, Not When, Did the Cosmos ‘Begin’?Nathan Eric Dickman - 2020 - Sophia (1):67-81.
    I examine a tension between temporal and spatial conceptualization of the genesis of the cosmos to show how chronological characterization of ‘beginnings’ occludes ontological interpretation of our existential orientations, to help my audience distinguish symbolic expressions of wonder that the cosmos exists from explanations for it. I bring together resources from multiple intellectual and religious traditions to perform a philosophy of religions that goes beyond the narrowness, intellectualism, and insularity of institutionalized philosophy of religion. I turn to Ibn Rushd, Tillich, (...)
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  3. Infinite Judgements and Transcendental Logic.Ekin Erkan, Anna Longo & Madeleine Collier - 2020 - Cosmos and History : The Journal of Natural and Social Philosophy 20 (2):391-415.
    The infinite judgement has long been forgotten and yet, as I am about to demonstrate, it may be urgent to revive it for its critical and productive potential. An infinite judgement is neither analytic nor synthetic; it does not produce logical truths, nor true representations, but it establishes the genetic conditions of real objects and the concepts appropriate to them. It is through infinite judgements that we reach the principle of transcendental logic, in the depths of which all reality can (...)
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  4. Maimonides’ Secret: Leo Strauss’s “The Literary Character of the Guide for the Perplexed ”.Beau Shaw - 2020 - Sophia 59 (2):247-271.
    This article offers a new account of Leo Strauss’s interpretation of Maimonides’ esoteric teaching in the Guide for the Perplexed, which Strauss offers in his seminal essay ‘The Literary Character of the Guide for the Perplexed.’ According to the generally-accepted view, for Strauss, Maimonides’ esoteric teaching is the identity of the secrets of the Torah with Aristotelian philosophy, and—since that philosophy contradicts the foundational beliefs of the Torah—that the Torah has the merely instrumental function of bringing about political well-being. By (...)
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  5. An Examination of the Singular in Maimonides and Spinoza: Prophecy, Intellect, and Politics.Norman L. Whitman - 2020 - Cham, Switzerland: Palgrave Macmillan.
    This work presents an alternative reading of the respective works of Moses Maimonides and Baruch Spinoza. It argues that both thinkers are primarily concerned with the singular perfection of the complete human being rather than with attaining only rational knowledge. Complete perfection of a human being expresses the unique concord of concrete activities, such as ethics, politics, and psychology, with reason. The necessity of concrete historical activities in generating perfection entails that both thinkers are not primarily concerned with an “escape” (...)
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  6. Knowledge and the Cathartic Value of Repentance.Dani Rabinowitz - 2018 - In Matthew A. Benton, John Hawthorne & Dani Rabinowitz (eds.), Knowledge, Belief, and God: New Insights in Religious Epistemology. Oxford: Oxford University Press. pp. 78-100.
  7. Maimonides and Spinoza on the Knowledge of Good and Evil: A Reappraisal of W.Z. Harvey.James Elliott - 2017 - Iyyun 66 (3):258-269.
    In an unsung yet excellent paper, W.Z. Harvey set out to explain how both Maimonides and Spinoza have similarly problematic views on the nature of the knowledge of good and evil. In it, he proposed an answer to solving the problem. In the many decades since, debates surrounding this topic have flourished. A recent paper by Joshua Parens, his conclusions mark a distinction between Spinoza and Maimonides that threaten to undermine Harvey’s solution to the problem. I will argue that, although (...)
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  8. Salomon Maimons Maimonides-Rezeption Im Kontext Seiner Auseinandersetzung MIT Kants Konzept der Dinge an Sich.Daniel Elon - 2017 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 20 (1):117-134.
    Zusammenfassung The 18th century philosopher Salomon Maimon, who originated from a small village in Eastern Europe and who, despite having been destined to become a rabbi at a young age, emigrated to Berlin and other German locations to study philosophy, showed a strong bond to the medieval philosopher Moses Maimonides, most obviously by his self selected surname. Besides this, Maimon’s philosophical works have been significantly influenced by the rationalistic philosophy and theology of Maimonides. Most importantly, Maimonides’ theory of divine reason, (...)
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  9. Eckhart, Lost in Translation: La Traduction de Sh-H-R Par Yehuda Alharizi Et Ses Implications Philosophiques.Shalom Sadik - 2016 - Vivarium 54 (2-3):125-145.
    _ Source: _Volume 54, Issue 2-3, pp 125 - 145 Maimonides’s _Guide for the Perplexed_ had a significant influence on both Jewish and Christian philosophy, although the vast majority of Jewish and Christian readers in the Middle Ages could not read the original Judeo-Arabic text. Instead, they had access to the text through Hebrew and Latin translations. The article focuses on words derived from the root _sh-h-r_ in the original text of Maimonides, first on the understanding of Maimonides himself, where (...)
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  10. Guide(s) for the Perplexed. Blum - 2015 - Philosophy and Rhetoric 48 (1):54.
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  11. Maimonides and the Book That Changed Judaism: Secrets of The Guide for the Perplexed.Micah Goodman - 2015 - Philadelphia, PA: Jewish Publication Society.
    Spanning subjects ranging from God, prophecy, miracles, revelation, and evil, to politics, messianism, reason in religion, and the therapeutic role of doubt, Maimonides and the Book That Changed Judaism elucidates the complex ideas of The Guide in remarkably clear and engaging prose. Drawing on his own experience as a central figure in the current Israeli renaissance of Jewish culture and spirituality, Micah Goodman brings Maimonides’s masterwork into dialogue with the intellectual and spiritual worlds of twenty-first-century readers. Goodman contends that in (...)
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  12. Maimonides on the Scope of Divine and Human Self-Knowledge.Edward C. Halper - 2015 - Quaestio 15:299-308.
    Maimonides’ claim, in Guide of the Perplexed I.68, that our intellect, like God’s, becomes one with the object it knows would seem to be at odds with his injunction to his readers to set their “thought to work on the first intelligible” and to “rejoice in what [it] apprehends”. The former passage supposes that we grasp individual essences by themselves, whereas the latter supposes that such essences are known only through their first cause. Since we cannot grasp the first cause, (...)
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  13. Considerações Sobre a Prova da Existência de Deus Elaborada Por Hasdai Crescas.Alexandre Leone - 2015 - Kriterion: Journal of Philosophy 56 (131):191-212.
    Neste artigo,é exposto e discutido o caminho percorrido por Hasdai Crescas , filósofo judeu medieval que viveu em Barcelona, na elaboração de sua prova para a existência de Deus, formulada com base em sua crítica às provas apresentadas por Maimônides no "Guia dos Perplexos". A crítica de Crescas parte da formulação de um conceito geral de existência aplicável tanto ao ser necessário quanto aos seres contingentes. Outro aspecto interessante em seu caminho para a elaboração da prova da existência de Deus (...)
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  14. Intellectual Intuition and Prophecy: Hegel, Maimonides, and a Neo-Maimonidean Psychology of Prophetic Intelligence.Phillip Stambovsky - 2015 - Iyyun • The Jerusalem Philosophical Quarterly 64 (1):3-32.
    Three of the chief questions this essay addresses are: 1. What justifies considering Hegel and Maimonides together in a probe of the philosophical psychology of prophetic intelligence? 2. What bearing does intellectual intuition as Hegel and Maimonides understand it have on prophecy approached from this standpoint? 3. How does the relation between intelligence and intuition and prophecy, when explored in light of the answer to the first two questions, deepen our contemporary understanding of prophecy in ways that are both philosophically (...)
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  15. “Wondrous Paths”: The Ismāʿīlī Context of Saadya’s ‘Commentary onSefer Yeṣira’.Sarah Stroumsa - 2015 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 18 (1):74-90.
    The Commentary on Sefer Yeṣira, with its pronounced Pythagorean and Neo-Platonic overtones, written by Saadya Gaon in 931, stands out among the other writings of this Jewish theologian, and raises the question of the purpose of its composition. It has been argued that in writing a commentary on this work of letter-speculation, Saadya responded to mythical and mystical trends in tenth-century Judaism, endeavoring to recast this foundational mystical text as a work of rational philosophy. The present article argues that Saadya (...)
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  16. Maimonides and the Epicurean Position on Providence.Gadi Charles Weber - 2015 - Review of Metaphysics 68 (3):545-572.
    In a sense Maimonides identifies his views on the subject of divine providence with those of Epicurus. He does so by implying an analogy between this Greek philosopher’s atheistic opinions and those put forth by Elihu in the Book of Job. Despite the fact that commentators have discussed Maimonides’ views on providence for eight hundred years the only one to refer to the connection between Elihu and Epicurus was Joseph Ibn Kaspi in the fourteenth century. One of the consequences of (...)
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  17. Maimonides and the Shaping of the Jewish Canon.James Arthur Diamond - 2014 - New York, USA: Cambridge University Press.
    Jewish thought since the Middle Ages can be regarded as a sustained dialogue with Moses Maimonides, regardless of the different social, cultural, and intellectual environments in which it was conducted. Much of Jewish intellectual history can be viewed as a series of engagements with him, fueled by the kind of 'Jewish' rabbinic and esoteric writing Maimonides practiced. This book examines a wide range of theologians, philosophers, and exegetes who share a passionate engagement with Maimonides, assaulting, adopting, subverting, or adapting his (...)
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  18. Halberral, Moshe., Maimonides: Life and Thought. Translated From the Hebrew by Joel Linsider. [REVIEW]Jude P. Dougherty - 2014 - Review of Metaphysics 68 (1):163-165.
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  19. Maimonides: Life and Thought.Moshe Halbertal - 2014 - Princeton University Press.
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  20. Leo Strauss and the Rediscovery of Maimonides by Kenneth Hart Green.Oliver Leaman - 2014 - Journal of the History of Philosophy 52 (2):389-389.
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  21. The Matter and Form of Maimonides’s Guide by Josef Stern.Charles H. Manekin - 2014 - Journal of the History of Philosophy 52 (2):373-375.
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  22. Between the Messianic Era and the Text.Jessica L. Radin - 2014 - Idealistic Studies 44 (2-3):163-178.
    This paper engages in a re-articulation of Maimonides’s sense of history. While for Leo Strauss Maimonides was a both a model and a resource for resisting historicism, recent scholarship has demonstrated that Maimonides had an understanding of history as the gradual evolution of humanity towards an ideal and perfected future. At the same time that we must acknowledge these echoes of historicism in Maimonides, a closer examination of Maimonides’s methods of exegesis, and particular his inclusion of ‘outside’ or non-Jewish texts, (...)
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  23. Maimonides: Life and Thought by Moshe Halbertal.Tamar Rudavsky - 2014 - Journal of the History of Philosophy 52 (3):605-606.
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  24. Maimonides: Life and Thought.Kenneth Seeskin - 2014 - British Journal for the History of Philosophy 22 (4):843-845.
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  25. Maimonides by His Own Hand.Colette Sirat - 2014 - Archives d'Histoire Doctrinale et Littéraire du Moyen Âge 81 (1):7.
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  26. Rabbi Elisha Ben Abuyah "At the Mind's Limit": Between Theodicy and Fate.Norman K. Swazo - 2014 - Philosophy and Literature 38 (1):153-168.
    Rabbinic tradition, as given in the Palestinian and Babylonian versions of the Talmud, transmits an account of Rabbi Elisha ben Abuyah only to depreciate him for the “pariah” that he was during his lifetime. For one who accepts rabbinic authority, there can be no moral ambiguity about the character of the man, his beliefs, or his aspirations.1 The twelfth-century philosopher and rabbi Moses Maimonides spared no criticism of Elisha. Maimonides wrote The Guide for the Perplexed with the object of enlightening (...)
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  27. Moses’ Role in Writing the Torah: The History of Jewish Fundamental Tenet.Eran Viezel - 2014 - Journal for the Study of Religions and Ideologies 13 (39):3-44.
    The basic axiom of Judaism over the generations has been that the Torah is of divine origin and was transmitted to Israel by Moses. Numerous and diverse notions regarding the composition of the Torah and Moses’ role in writing it can and have been derived from this conservative doctrine, however. To date, no full and exhaustive inquiry into the matter having been conducted into the subject to date, some relevant sources and the relationship between the diverse views or their influence (...)
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  28. Green, Kenneth Hart., Leo Strauss and the Rediscovery of Maimonides. [REVIEW]Martin D. Yaffe - 2014 - Review of Metaphysics 67 (3):637-639.
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  29. Eternidad Y emanatismo en la guia de perplejos de maimónides.Miquel Beltrán - 2013 - Endoxa 31.
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  30. Eternidad y Emanatismo En la Guia de Perplejos de Maimónides = Eternity and Emanatism in Maimonides’ Guide of the Perplexed.Miquel Beltrán - 2013 - Endoxa 31:257.
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  31. Rejoinder to Dennis C. Hardin: A Guide for the Perplexed.Roger E. Bissell - 2013 - Journal of Ayn Rand Studies 13 (1):73.
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  32. Iewish Perspectives on Natural Theology.Daniel H. Frank - 2013 - In J. H. Brooke, F. Watts & R. R. Manning (eds.), The Oxford Handbook of Natural Theology. Oxford Up. pp. 137.
    This chapter analyzes Maimonides' revisionist reading of Job, which is a good example of the ‘naturalizing’ of Judaism – a reductive and deflationary analysis that revisions grand theological categories which tended to magnify the gulf between divine and human. In the Jewish philosophical tradition, such a reductive analysis is typified by thinkers such as Saadia Gaon, the first systematic Jewish philosopher; Maimonides himself; and at the very end of the classical tradition, Spinoza. Saadia's defence of rabbinic Judaism against its detractors (...)
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  33. Crafting the 613 Commandments: Maimonides on the Enumeration, Classification and Formulation of the Scriptural Commandments.Albert D. Friedberg - 2013 - Boston, MA: Academic Studies Press.
    Rabbinic tradition has it that 613 commandments were given to Moses on Mount Sinai, but it does not specify those included in the enumeration. Maimonides methodically and artfully crafts a list of 613 commandments in a work that serves as a prolegemenon to the Mishneh Torah, his monumental code of law. This book explores the surprising way Maimonides put this tradition to use and his possible rationale for using such a tradition. It also explores many of the philosophical and ethical (...)
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  34. Leo Strauss on Maimonides: The Complete Writings.Kenneth Hart Green (ed.) - 2013 - University of Chicago Press.
    Leo Strauss is widely recognized as one of the foremost interpreters of Maimonides. His studies of the medieval Jewish philosopher led to his rediscovery of esotericism and deepened his sense that the tension between reason and revelation was central to modern political thought. His writings throughout the twentieth century were chiefly responsible for restoring Maimonides as a philosophical thinker of the first rank. Yet, to appreciate the extent of Strauss’s contribution to the scholarship on Maimonides, one has traditionally had to (...)
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  35. Leo Strauss and the Rediscovery of Maimonides.Kenneth Hart Green - 2013 - University of Chicago Press.
    An invaluable companion to Green’s comprehensive collection of Strauss’s writings on Maimonides, this volume shows how Strauss confronted the commonly accepted approaches to the medieval philosopher, resulting in both a new ...
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  36. “Forgiveness and Perfection,”.Jonathan Jacobs - 2013 - In David Konstan Charles Grisowld (ed.), Ancient Forgiveness. Cambridge University Press.
    A study of the ways Maimonides and Aquinas both borrow from Aristotle and depart from him, in regard to the issue of forgiveness. The paper explicates moral-psychological issues and normative issues, connecting them to the perfectionism of the philosophical anthropology shared by the three thinkers. The theistic commitments of Maimonides and Aquinas ground important departures from Aristotle regarding the possibility of moral change and regarding moral relations between persons.
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  37. Two Modes of Unsaying in the Early Thirteenth Century Islamic Lands: Theorizing Apophasis Through Maimonides and Ibn 'Arabī'. [REVIEW]Aydogan Kars - 2013 - International Journal for Philosophy of Religion 74 (3):261-278.
    This comparative study juxtaposes two celebrated medieval examples of negative speech, apophasis, and theorizes the languages of unsaying in the great medieval thinkers, Maimonides (d.1204) and Ibn ‘Arabī (d.1240). The paper coins a distinction between ‘asymmetrical’ versus ‘symmetrical’ approaches to language as a heuristic to analyze the two philosophical apophatic accounts comparatively. While apophatic thinkers in Neoplatonic traditions generally oscillate between these two poles in their various apophatic moments, the paper argues that Maimonides and Ibn ‘Arabī represented the climax of (...)
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  38. La Providencia Divina en el comentario de Moisés Maimónides al "Libro de Job" en la "Guía de Los Perpeplejos".Federico García Larrain - 2013 - Revista de Filosofia: Universidad Católica de la Santísima Concepción 12 (1):55-66.
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  39. Joyce: A Guide for the Perplexed. By Peter Mahon.Willy Maley - 2013 - The European Legacy 18 (2):242-244.
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  40. Spinoza's Deification of Existence.Yitzhak Y. Melamed - 2013 - Oxford Studies in Early Modern Philosophy 6:75-104.
    The aim of this paper is to clarify Spinoza’s views on some of the most fundamental issues of his metaphysics: the nature of God’s attributes, the nature of existence and eternity, and the relation between essence and existence in God. While there is an extensive literature on each of these topics, it seems that the following question was hardly raised so far: What is, for Spinoza, the relation between God’s existence and the divine attributes? Given Spinoza’s claims that there are (...)
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  41. Law, Reason, and Morality in Medieval Jewish Philosophy: Saadia Gaon, Bahya Ibn Pakuda, and Moses Maimonides, by Jonathan Jacobs.Joshua Parens - 2013 - Mind 122 (488):1108-1112.
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  42. Marx: A Guide for the Perplexed. By John Seed.Hans J. Rindisbacher - 2013 - The European Legacy 18 (1):110-112.
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  43. Strolling with Maimonides on the Via Negativa.Kenneth Seeskin - 2013 - In Jeanine Diller & Asa Kasher (eds.), Models of God and Alternative Ultimate Realities. Springer. pp. 793--799.
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  44. Leo Strauss on Maimonides: The Complete Writings.Leo Strauss - 2013 - University of Chicago Press.
    Leo Strauss's essays and lectures on Maimonides -- Point of departure: why study medieval thinkers? -- How to study medieval philosophy (1944) -- On Maimonides -- Spinoza's critique of Maimonides (1930) -- Cohen and Maimonides (1931) -- The philosophic foundation of the law: Maimonides' doctrine of prophecy and its sources.
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  45. Maimonides and the Visual Image After Kant and Cohen.Zachary J. Braiterman - 2012 - Journal of Jewish Thought and Philosophy 20 (2):217-230.
    In this paper, I attempt to consider Jewish philosophy in opposition to the anti-ocularcentrism that defined the German Jewish philosophical tradition after Kant, namely the idea that Judaism—or at least its philosophical expression in Maimonidean philosophy—is aniconic and cognitively abstract. I do so by attempting to rethink the epistemic-veridical place of the imagination and visual experience in the Guide of the Perplexed . Once the imagination has been disciplined by reason, is there any cognitive status to an image or sound (...)
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  46. Benedict XVI: A Guide for the Perplexed [Book Review].Michael E. Daniel - 2012 - The Australasian Catholic Record 89 (1):123.
    Daniel, Michael E Review(s) of: Benedict XVI: A guide for the perplexed, by Tracey Rowland, London: T and T Clark International, 2010, pp.160, $29.95.
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  47. Frankfurt's Free Will: Moses Maimonides in Modern Thought.Mark Goldfeder - 2012 - Philosophy Pathways 173.
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  48. Daniel Davies , Method and Metaphysics in Maimonides' Guide of the Perplexed . Reviewed By.Edward C. Halper - 2012 - Philosophy in Review 32 (6):450-453.
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  49. Jonathan Jacobs , Law, Reason, and Morality in Medieval Jewish Philosophy. Saadya Gaon, Bahya Ibn Pakuda, Moses Maimonides . Reviewed By.Gyongyi Hegedus - 2012 - Philosophy in Review 32 (6):481-484.
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  50. Maimonides.Jonathan Jacobs - 2012 - In J. Feiser & B. Dowden (eds.), Internet Encyclopedia of Philosophy.
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