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  1.  26
    S.H. Bergman on the Relation Between Philosophy and Religion.Ze'ev Levy - 1985 - Grazer Philosophische Studien 24:115-134.
    The relations between philosophy, science and religion preoccupied S.H. Bergman for many years. He wanted to corroborate, by belief, a personal God to whom, and not only about whom, one can speak. This should follow from authentic religious experience, making it independent from philosophy. Furthermore, according to Bergman, religion can do what philosophical reasoning is incapable of doing since he considers belief to be stronger than knowledge. A criticalscrutiny of these assumptions involves some interesting implications concerning toleration, freedom-of-thought and dogmatism. (...)
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  2. ""The Problem of Normativity in Spinoza's" Hebrew" Grammer.Ze'ev Levy - 1987 - Studia Spinozana: An International and Interdisciplinary Series 3:351-390.
     
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  3.  12
    S.H. Bergman on the Relation Between Philosophy and Religion.Ze'ev Levy - 1985 - Grazer Philosophische Studien 24:115-134.
    The relations between philosophy, science and religion preoccupied S.H. Bergman for many years. He wanted to corroborate, by belief, a personal God to whom, and not only about whom, one can speak. This should follow from authentic religious experience, making it independent from philosophy. Furthermore, according to Bergman, religion can do what philosophical reasoning is incapable of doing since he considers belief to be stronger than knowledge. A criticalscrutiny of these assumptions involves some interesting implications concerning toleration, freedom-of-thought and dogmatism. (...)
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  4.  22
    S.H. Bergman on the Relation Between Philosophy and Religion.Ze'ev Levy - 1986 - In Abraham Zvie Bar-On (ed.), Grazer Philosophische Studien. Distributed in the U.S.A. By Humanities Press. pp. 115-134.
    The relations between philosophy, science and religion preoccupied S.H. Bergman for many years. He wanted to corroborate, by belief, a personal God to whom, and not only about whom, one can speak. This should follow from authentic religious experience, making it independent from philosophy. Furthermore, according to Bergman, religion can do what philosophical reasoning is incapable of doing since he considers belief to be stronger than knowledge. A criticalscrutiny of these assumptions involves some interesting implications concerning toleration, freedom-of-thought and dogmatism. (...)
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  5.  29
    On the Aquedah in Modern Philosophy.Ze'ev Levy - 2007 - Journal of Jewish Thought and Philosophy 15 (1):85-108.
    The story of the Aquedah represents one of the most moving stories of the Bible. Most modern discussions on it take their point of departure from Soren Kierkegaard's Fear and Trembling . I shall do so too in this essay, which focuses on the relations between ethics and religious belief and tries to show that Kierkegaard misinterpreted the story. The inquiry analyzes philosophical responses to the Aquedah from Philo and Jewish and non-Jewish philosophers until the present. It underscores its paradoxical (...)
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  6.  18
    Utopia and Reality in the Philosophy of Ernst Bloch.Ze'ev Levy - 1990 - Utopian Studies 1 (2):3 - 12.
  7.  3
    Classes of Values.Ze'ev Levy - 1983 - der 16. Weltkongress Für Philosophie 2:790-797.
    This paper applicates some methodological concepts ef Structuralism, and in particular the notions of "class" and "classifiable", to explicate the cognitive status of valued judgments. While value-judgments, uttered in concrete events, are necessarily context-dependent, it seems possible te confer considerable cognitive meaning on value-judgments without context-dependence if they are treated as "classes-of-values". The concepts employed to this purpose are directed to corroborate the hypothesis that values or value-judgments can be considered as constituting partially-cognitive propositions.
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  8.  9
    On Deconstruction- Can There Be Any Ultimate Meaning of a Text?Ze'ev Levy - 1988 - Philosophy and Social Criticism 14 (1):1-23.
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  9.  4
    Hermann Cohen and Emmanuel Levinas.Ze'ev Levy - 2005 - In Claire Elise Katz & Lara Trout (eds.), Emmanuel Levinas. Routledge. pp. 2--241.
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  10. Baruch or Benedictus. On some Jewish Aspects of Spinoza's Philosophy.Ze'ev Levy - 1991 - Revue Philosophique de la France Et de l'Etranger 181 (1):104-104.
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  11. Claude Lévi-Strauss' Structural Anthropology and Mythology as Ultimate Meaning.Ze'ev Levy - 1998 - Ultimate Reality and Meaning 21 (2):135-143.
     
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  12. Claude Levi-Strauss' Structural Anthropology and Mythology as Ultimate Meaning.Ze'ev Levy - 1998 - Ultimate Reality and Meaning 21 (2).
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  13. GEHLHAAR: "Prophetie Und Gesetz Bei Jehuda Hallevi Maimonides Und Spinoza". [REVIEW]Ze'ev Levy - 1989 - Studia Spinozana: An International and Interdisciplinary Series 5:419.
     
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  14. On Emmanuel Levina's Concepts ofTrace'andOtherness' and Their Relationship to the Thought of Jacques Derrida: A Further Contribution to URAM Levinas Studies (URAM 14: 99-108). [REVIEW]Ze'ev Levy - 1995 - Ultimate Reality and Meaning 18:289-302.
  15. On Some Early Response to Spinoza's Philosophy in Jewish Thought.Ze'ev Levy - 1990 - Studia Spinozana: An International and Interdisciplinary Series 6:251-278.
     
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  16. Sur quelques influences juives dans le développement philosophique du jeune Spinoza.Ze'ev Levy - 1987 - Revue des Sciences Philosophiques Et Théologiques 71 (1):67.
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  17. Spinoza - the First Secular Jew?Ze'ev Levy - 1988 - Studia Spinozana: An International and Interdisciplinary Series 4:341.
     
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  18. The Relation of Spinoza's Concept of Substance to the Concept of Ultimate Reality.Ze'ev Levy - 1987 - Ultimate Reality and Meaning 10 (3):186-201.
     
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