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  1. I. Abrahams (1888). Aristotle in Jewish Philosophy. Mind 13 (51):468-472.
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  2. Ari Ackerman (2011). Zerahia Halevi Saladin and Thomas Aquinas on Vows. Journal of Jewish Thought and Philosophy 19 (1):47-71.
    This article examines two medieval sermons that examine philosophic and halakhic issues: the Passover sermon of Hasdai Crescas, which discusses the laws of Passover, and a sermon of Zerahia Halevi Saladin, a disciple of Crescas, which probes an aspect of the laws of vows ( nedarim ). In the analysis of Zerahia's sermon, a comparison is made between his discussion and Thomas Aquinas's examination of vows in his Summa Theologica . The comparison establishes the dependency of Zerahia on Aquinas regarding (...)
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  3. A. Altmann (1963). Medieval Jewish Thought. English and German Books and Articles Published in 1962-1963. Survey. Bulletin de Philosophie Medievale 5:261-264.
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  4. Madeea Axinciuc (2003). Homo Mysticus. A. Guide to Maimonides's Guide for the Perplexed. Chôra 1:211-213.
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  5. Madeea Axinciuc (2003). The Distinction Between Physics and Metaphysics in Maimonides's Guide of the Perplexed. Chôra 1:173-185.
  6. Bekkum W. Jac van (1986). Alexander the Great in Medieval Hebrew Literature. Journal of the Warburg and Courtauld Institutes 49:218 - 226.
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  7. Steven Bowman (2000). The Jews in the Legal Sources of the Early Middle Ages. [REVIEW] Speculum 75 (1):209-210.
  8. James Brodrick (1948). Averroes and Maimonides. Thought: A Journal of Philosophy 23 (4):621-640.
  9. Joseph A. Buijs (1975). Comments on Maimonides' Negative Theology. New Scholasticism 49 (1):87-93.
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  10. O. D. (1975). Studien Zum Jüdischen Neuplatonismus. Die Religionsphilosophie des Abrahm Ibn Ezra. Review of Metaphysics 29 (1):137-138.
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  11. L. M. De Rijk (1973). "A Note on Aganafat's" "Thesaurus Philosophorum". Vivarium 11:105.
  12. Israel Isaac Efros (1942). Saadia's Theory of Knowledge. Philadelphia, Dropsie College for Hebrew and Cognate Learning.
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  13. Yehuda Halper (2011). The Convergence of Religious and Metaphysical Concepts. Studia Neoaristotelica 8 (2):163-177.
    Translators of Aristotle’s and Averroës’ metaphysical works into 14th C Hebrew often associated important philosophical concepts with Hebrew terms that were also used to signify central Jewish and Biblical religious concepts. Here I examine how two such terms, “mofet” and “devequt”, were used to refer to extraordinary, divine wonders and to clinging (in particular to God) respectively in the religious texts, but to Aristotelian demonstration and continuity (especially noetic continuity) respectively in the translations of Averroës’ Long Commentary on Aristotle’s Metaphysics. (...)
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  14. Steven Harvey (2004). Chicago: "Medieval Sources of Maimonides' Guide". Bulletin de Philosophie Medievale 46:283-288.
  15. Steven Harvey & Resianne Fontaine (2012). Commission VII: Jewish Philosophy. Bulletin de Philosophie Medievale 54:23-46.
    This report of the Commission for Jewish Philosophy is based on information and personal bibliographies sent to the President of the Commission by over forty scholars in the field via the Questionnaire for SIEPM Commission Reports. Like the previous report that appeared in the Bulletin de philosophie médiévale 49 , 27-44, it is thus intended to be representative and not at all exhaustive. The report features a selected bibliography, arranged alphabetically by author, of over two hundred studies in the field (...)
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  16. Steven Harvey & Resianne Fontaine (2007). Commission VII: Jewish Philosophy. Bulletin de Philosophie Medievale 49:27-44.
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  17. Görge Hasselhoff (2004). Zur Problematik kritischer Ausgaben der Schriften von Moses Maimonides. Bulletin de Philosophie Medievale 46:39-53.
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  18. A. Ivry (1997). Jewish Philosophy. Bulletin de Philosophie Medievale 39:45-48.
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  19. A. L. Ivry (1993). Jewish Philosophy. Bulletin de Philosophie Medievale 35:18-21.
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  20. Alfred Ivry (2003). Commission VIII: Jewish Philosophy. Bulletin de Philosophie Medievale 45:17-26.
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  21. Guido Kisch (1967). Jewish Matrimonial Law in the Middle Ages. [REVIEW] Speculum 42 (4):731-733.
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  22. Julie R. Klein (2014). "Something of It Remains": Spinoza and Gersonides on Intellectual Eternity. In Steven M. Nadler (ed.), Spinoza and Jewish Philosophy. Cambridge Up 177-203.
  23. Daniel Lasker (1981). The Jewish-Christian Debate in the High Middle Ages: A Critical Edition of the “Niẓẓaḥon Vetus.”. [REVIEW] Speculum 56 (3):583-585.
  24. T. Lévy (1997). Maïmonide et les traditions philosophiques et scientifiques médiévales arabe, hébraïque, latine. Colloque international, Paris, 17-20 juin 1997. [REVIEW] Bulletin de Philosophie Medievale 39:117-120.
  25. Ch Manekin (1999). Scholastic Logic and the Jews. Bulletin de Philosophie Medievale 41:123-147.
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  26. Yitzhak Melamed (forthcoming). Gersonides and Spinoza on God’s Knowledge of Universals and Particulars. In Gad Freudenthal, David Wirmer & Ofer Elior (eds.), Gersonides Through the Ages.
  27. Graham Oppy & N. N. Trakakis (2013). Medieval Philosophy of Religion: The History of Western Philosophy of Religion, Volume 2. Routledge.
    The Medieval period was one of the richest eras for the philosophical study of religion. Covering the period from the 6th to the 16th century, reaching into the Renaissance, "The History of Western Philosophy of Religion 2" shows how Christian, Islamic and Jewish thinkers explicated and defended their religious faith in light of the philosophical traditions they inherited from the ancient Greeks and Romans. The enterprise of 'faith seeking understanding', as it was dubbed by the medievals themselves, emerges as a (...)
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  28. Matthew Sharpe (2011). 'In the Court of a Great King': Some Remarks on Leo Strauss' Introduction to the Guide for the Perplexed. Sophia 50 (1):141-158.
    This essay, which will be divided between two SOPHIA editions, proposes to test the consensus in Maimonidean scholarship on the alleged intellectualism of Leo Strauss’ Maimonides by making a close interpretive study of Strauss’ 1963 essay ‘How to Begin to Study the Guide for the Perplexed’. While the importance of this essay, which is Strauss’ last extended piece on the Guide, is established in Maimonidean scholarship, its recognised esotericism has been matched by a dearth of detailed studies of the piece. (...)
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  29. Colette Sirat (2005). Philosophie Juive. Bulletin de Philosophie Medievale 47:7-8.
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