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  1. I. Abrahams (1886). Maimonides, The Guide of the Perplexed. [REVIEW] Mind 11:97.
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  2. Isaac Abravanel & Alvin Jay Reines (1970). Maimonides and Abrabanel on Prophecy. Hebrew Union College Press.
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  3. Herbert M. Adler (1935). An Outline of the Life and Works of Maimonides. Jewish Memorial Council.
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  4. Francesca Yardenit Albertini, Die Konzeption des Messias Bei Maimonides Und Die Frühmittelalterliche Islamische Philosophiemaimonides' Concept of the Messiah and Early Medieval Islamic Philosophy.
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  5. Francesca Yardenit Albertini (2009). 1. Kapitel. Moses Maimonides’ Briefe Und der Messias. In Die Konzeption des Messias Bei Maimonides Und Die Frühmittelalterliche Islamische Philosophiemaimonides' Concept of the Messiah and Early Medieval Islamic Philosophy. Walter de Gruyter.
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  6. Juan Carlos Alby (2007). Dios, naturaleza y hombre en la medicina de Maimónides. Enfoques 19 (1-2):95-110.
    El pensamiento de Maimónides se nutre de las dos cosmovisiones más importantes que han configurado el pensamiento occidental, es decir, la judía y la helénica. Por tanto, la concepción de la medicina que nos ha legado el sabio cordobés se sustenta sobre una antropología que considera al hombre como ..
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  7. Tamar Alexander (2010). La Figura de Maimónides En El Espejo Del Cuento Popular. In María José Cano, García Arévalo & Tania Ma (eds.), La Interculturalidad En Al-Andalus. Universidad de Granada. pp. 103--108.
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  8. Efrayim Alnakava, Hayim Beliyah & Eliyahu Atsor (1985). Sha Ar Kevod H. Yeshivat Tif Eret Eliyahu.
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  9. Cantón Alonso & José Luis (eds.) (2007). Maimónides y El Pensamiento Medieval: Viii Centenario de la Muerte de Maimónides: Actas Del Iv Congreso Nacional de Filosofía Medieval, Córdoba, 9, 10 y 11 de Diciembre de 2004. [REVIEW] Universidad de Córdoba, Servicio de Publicaciones.
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  10. Alexander Altmann (1974). The Religion of the Thinkers: Free Will and Predestination in Saadia, Bahya, and Maimonides. In S. D. Goitein (ed.), Religion in a Religious Age. Cambridge: Mass., Association for Jewish Studies. pp. 25--52.
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  11. Rabbi Altmann (1953). “Essence And Existence In Maimonides,”. Bulletin of the John Rylands Library 35 (2):294-315.
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  12. Marc Angel (2009). Maimonides, Spinoza and Us: Toward an Intellectually Vibrant Judaism. Jewish Lights.
    Faith in reason, reason in faith -- The nature of God, the God of nature -- Torah from heaven -- Divine providence -- The oral Torah and rabbinic tradition -- Religion and superstition -- Israel and humanity -- Conversion to Judaism -- Eternal Torah, changing times -- Faith and reason.
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  13. Abraham Arazy (1971). Iyunim Ba-Halakhah. S. Zak.
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  14. S. Atlas (1936). The Philosophy of Maimonides and Its Systematic Place in the History of Philosophy. Philosophy 11 (41):60 - 75.
    Moses Maimondes, born March 30, 1135, the eight hundredth anniversary of whose birth we now commemorate, is one of those universal spirits who mastered the whole realm of knowledge of their time. His fruitful and extensive literary activity covered many fields: astronomy, medicine, Talmud, and philosophy. His works on medicine were in former tunes highly esteemed. In the field of philosophy he strove for the synthesis of Aristotelianism and revealed religion, an endeavour which was of paramount importance for the later (...)
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  15. Madeea Axinciuc (2011). Études de Philosophie Antique Et Médiévale. Dossier Thomas d'Aquin. Chôra 7:163-174.
    L’étude présente, d’une part, les fonctions de l’imagination décelées dans le Guide et, d’autre part, la liaison entre la faculté de l’imagination et la perfection humaine dans le contexte extraordinaire de la prophétie. La caractérisation de l’imagination offerte par le traité de Maïmonide souligne la nature médiatrice de cette faculté décrite comme «faculté du corps / corporelle», toujours liée à la matière. Toute représentation suppose l’intermédiarité du corps. La fonction exceptionnelle de l’imagination survient pendant la prophétie dont les représentations traduisent (...)
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  16. Madeea Axinciuc (2003). Homo Mysticus. A. Guide to Maimonides's Guide for the Perplexed. Chôra 1:211-213.
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  17. Madeea Axinciuc (2003). The Distinction Between Physics and Metaphysics in Maimonides's Guide of the Perplexed. Chôra 1:173-185.
  18. Wilhelm Bacher (1897). Die Bibelexegese Moses Maim Uni's.
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  19. David Bakan (1991). Maimonides on Prophecy a Commentary on Selected Chapters of the Guide of the Perplexed.
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  20. Avishai Bar-Osher (2004). Ha-Nesher Ha-Gadol, Ha-Rambam: Mi-Toldotaṿ, ʻal Mishnato Ṿe-Torato Uve-Aspaḳlaryat Ha-Dorot. Avishai Bar-Osher.
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  21. Salo Wittmayer Baron (1941). Essays on Maimonides an Octocentennial Volume. Columbia University Press.
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  22. M. Beltrán (2005). El Dios de Maimónides. Libros Certeza.
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  23. Miquel Beltrán (2013). Eternidad Y emanatismo en la guia de perplejos de maimónides. Endoxa 31.
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  24. Miquel Beltrán (2013). Eternidad y Emanatismo En la Guia de Perplejos de Maimónides = Eternity and Emanatism in Maimonides’ Guide of the Perplexed. Endoxa 1 (31):257.
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  25. Hanoch Ben-Pazi (2009). Eros Within the Limits of Mere Reason: On the Maimonidean Limits of Modern Jewish Philosophy. In James T. Robinson (ed.), The Cultures of Maimonideanism: New Approaches to the History of Jewish Thought. Brill. pp. 9--335.
    One of the riddles that enthrall those who study modern Jewish thought is how Maimonides attained such high stature among thinkers so far removed from one another – medievals and moderns, rationalists and mystics. One may fairly say that Maimonides was the religious and philosophical anchor for a stunning variety of thinkers, but it appears that more than they seek to understand Maimonides’ views, they find in him an ethical and religious model that enables them to create and formulate their (...)
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  26. Israel Ben-Zeev (1936). Musá Ibn Maymun Hayatuh Wa-Musannafatuh. Matba at Lajnat Al-Ta Lif Wa-Al-Tarjamah Wa-Al-Nashr.
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  27. Binyamin Ze ev Benedikt (1994). Asupat Ma Amarim. Mosad Ha-Rav Kuk.
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  28. Binyamin Ze ev Benedikt (1985). Ha-Rambam le-Lo Setiyah Min Ha-Talmud Asupat Shi Urim. Mosad Ha-Rav Kuk.
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  29. Stephen Benin (1998). Maimonides on the “Decline of the Generations“and the Nature of Rabbinic Authority””. [REVIEW] Speculum 73 (3):863-864.
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  30. Ehud Benor (1995). Worship of the Heart: A Study of Maimonides' Philosophy of Religion. State University of N.Y. Press.
    Introduction The purpose of this study is to characterize a conception of prayer that plays an important role in the religious thought of the medieval ...
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  31. L. V. Berman & Shlomo Pines (1965). Moses Maimonides, the Guide of the Perplexed. Journal of the American Oriental Society 85 (3):410.
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  32. Lawrence Berman (1969). A Reexamination Of Maimonides' "Statement On Political Science". Journal of the American Oriental Society 89 (1):106-111.
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  33. Lawrence Berman (1968). Some Remarks on the Arabic Text of Maimonides' 'Treatise on the Art of Logic'. Journal of the American Oriental Society 88 (2):340-342.
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  34. Kalman Bland (2011). Maimonides. [REVIEW] The Medieval Review 8.
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  35. Kalman P. Bland & Jacob Haberman (1981). Maimonides and Aquinas: A Contemporary Appraisal. Journal of the American Oriental Society 101 (4):453.
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  36. Gerald J. Blidstein (2002). Samkhut U-Meri Be-Hilkhat Ha-Rambam Perush Nirhav le-Hilkhot Mamrim 1-4. Ha-Kibuts Ha-Me Uhad.
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  37. Alan Blum (2015). Guide for the Perplexed. Philosophy and Rhetoric 48 (1):54-72.
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  38. David Boersma (2004). Help for the Perplexed (in the New World). Newsletter of the Society for the Advancement of American Philosophy 32 (99):20-28.
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  39. Yosef Ary Leyb ben Nahum Boim (1935). Sefer Bet Ha-Melekh. Bejs Hamelch : Hidushim U-Ve Urim Al Sefer Mishneh Torah. Defus Ozer Tsvekin.
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  40. Ben Zion Bokser (1950). The Legacy of Maimonides. New York: Philosophical Library.
    There have been numerous studies onthelifeand work of Maimonides, but most of them are in German, a tribute to the culture of the Jewish community in preNazi Germany. The most recent fulllength biography of Maimonides in English is that ...
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  41. Gerrit Bos (ed.) (2001). On Asthma, Volume 1. Brigham Young University.
    Moshe ben Maimon, or Moses Maimonides, remains one of the most celebrated rabbis in this history of Judaism; his numerous writings include philosophical and medical treatises in Arabic, two of history's most important works on Jewish law, and, most notably, efforts to reconcile Aristotelian philosophy with biblical teaching. The _Complete Medical Works_, edited by Gerrit Bos of the Martin-Buber-Institut fur Judaistik at the University of Cologne, collects the entirety of Maimonides's medical writings. Notwithstanding its title, _On Asthma_ is in fact (...)
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  42. Aryeh Botwinick (2008). Maimonides' Confrontation with Mysticism (Review). Philosophy East and West 58 (3):pp. 415-420.
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  43. Aryeh Botwinick (1997). Skepticism, Belief, and the Modern: Maimonides to Nietzsche. Cornell University Press.
  44. Zachary J. Braiterman (2012). Maimonides and the Visual Image After Kant and Cohen. 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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  45. R. Braque (1985). Le Congrès Maîmonides À Jerusalem. Studia Spinozana: An International and Interdisciplinary Series 1:386.
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  46. A. Broadie (1988). The Moral Philosophy of Maimonides. Journal of Medical Ethics 14 (4):200-203.
    Maimonides (1135-1204) wrote extensively on moral philosophical matters. In his three main works, the Commentary on the Mishnah, the Mishneh Torah, and the Guide of the Perplexed, he developed a far-reaching ethical system which is Aristotelian and yet is also greatly dependent upon the Rabbinic tradition. In this paper it is argued that Maimonides presents an effective synthesis of these apparently disparate traditions.
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  47. Alexander Broadie (1997). Maimonides and Aquinas. In Daniel H. Frank & Oliver Leaman (eds.), History of Jewish Philosophy. Routledge. pp. 2--281.
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  48. Alexander Broadie (1989). Joseph A. Buijs, Ed., Maimonides: A Collection of Critical Essays Reviewed By. Philosophy in Review 9 (3):89-91.
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  49. Alexander Broadie (1989). Joseph A. Buijs, Ed., Maimonides: A Collection of Critical Essays. [REVIEW] Philosophy in Review 9:89-91.
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  50. James Brodrick (1948). Averroes and Maimonides. Thought: A Journal of Philosophy 23 (4):621-640.
1 — 50 / 577