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Zeev Levy [19]Ze'ev Levy [18]Ze’ev Levy [5]Z. Levy [2]
Zvi H. Levy [1]Ze’ey Levy [1]
  1.  9
    Baruch Spinoza: seine Aufnahme durch die jüdischen Denker in Deutschland.Zeev Levy - 2001 - Stuttgart: Kohlhammer.
  2. Filosofyat-ha-ahavah shel Yehudah Abravanʼel: arbaʻ hartsaʼot be-yom-ʻiyun shel Universiṭat Ḥefah.Menaḥem Dorman & Zeev Levy (eds.) - 1984 - Ḥefah: ha-Ḳatedrah le-moreshet he-hagut ha-Yehudit be-Universiṭat Ḥefah.
  3.  17
    Baruch or Benedict: on some Jewish aspects of Spinoza's philosophy.Zeev Levy - 1989 - New York: P. Lang.
    This book investigates various aspects of the controversial relations between Spinoza's philosophy and his Jewish background. It examines some important trends of medieval Jewish philosophy on the shaping of Spinoza's thought - particularly the impact of Maimonides. The book elucidates the differences between Spinoza and his predecessors in regard to Bible criticism, and dwells extensively on the concepts of Substance and Pantheism. It also discusses Spinoza's views of Judaism and the Jewish people, the relationship between state and religion, and some (...)
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  4. 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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  5.  8
    Bioethics: Philosophical and Jewish Aspects.Zeev Levy - 2001
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  6.  10
    Between Yafeth and Shem: On the Relationship Between Jewish and General Philosophy.Zeev Levy - 1987 - Peter Lang Incorporated, International Academic Publishers.
    The book elucidates the complex relationship between Jewish philosophy and general philosophy. At the same time it examines Jewish philosophy as an independent discipline of thought. The issue of particular and characteristic problems of Jewish thought is taken up in the third part of the book. Other philosophical topics - from the general as well as the Jewish angle - are the quiddity of philosophy, its aims and tasks, its value and purpose, and the relations between philosophy, religion and theology, (...)
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  7. Ben Yefet le-Shem Ma Amadah Shel Ha-Pilosofyah Ha-Yehudit Ba-Pilosofyah Ha-Kelalit.Zeev Levy & Me ir Ayali - 1982 - Ha-Kibuts Ha-Me Uhad.
     
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  8. Ben Yefet le-Shem.Zeev Levy - 1981
     
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  9.  7
    Culture and Humanism — a Structuralist Perspective.Ze’ev Levy - 1988 - Philosophie Et Culture: Actes du XVIIe Congrès Mondial de Philosophie 2:159-163.
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  10. 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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  11.  12
    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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  12.  10
    David Baumgardt and ethical hedonism.Zeev Levy - 1989 - Hoboken, NJ: Ktav Pub. House.
  13.  61
    Emmanuel Lévinas and Structuralism.Ze’ev Levy - 2006 - Veritas – Revista de Filosofia da Pucrs 51 (2):61-68.
    O estruturalismo alcançou seu zênite de influência no pensamento francês nos anos 60 e 70 do século XX, quando Lévinas escreveu os seus livros mais importantes. Gostaria, portanto, de examinar sua concepção das implicações filosóficas desta corrente teorético-metodológica, cujo impacto nas sciences humaines quase não deixou nenhum pensador francês indiferente na época. Lévinas acusou o estruturalismo de não passar de uma ilusão, na medida em que sua espontaneidade subjetiva faz com que impulsos e instintos sejam descritos como valores da razão (...)
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  14. Emmanuel Levinas as a Jewish thinker.Z. Levy - 1999 - Filozofia 54 (5):340-349.
     
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  15.  53
    Emmanuel Levinas on Secularization in Modern Society.Ze’ev Levy - 2005 - Levinas Studies 1:19-35.
    In his philosophical texts Levinas privileges le dire, which always presupposes the relation to the other, over le dit, which transforms the other into an objective entity. Likewise in his analysis of thinking, he does not limit himself to the thought itself but aspires to reach what he characterizes by the word “transcendence.” This is a cardinal concept of his philosophy; it is not restricted to the religious meaning that God and God’s essence are beyond human comprehension, but expresses the (...)
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  16. Hermenoiṭiḳah ba-maḥshavah ha-Yehudit ba-ʻet ha-ḥadashah.Zeev Levy - 2006 - Yerushalayim: Hotsaʼat sefarim ʻa. sh. Y.L. Magnes, ha-Universiṭah ha-ʻIvrit.
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  17.  10
    Hermann Cohen and Emmanuel Levinas.Ze'ev Levy - 2003 - In Claire Elise Katz & Lara Trout, Emmanuel Levinas. New York: Routledge. pp. 2--241.
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  18. Hermenoiṭiḳah.Zeev Levy - 1986 - Tel-Aviv: ha-Ḳibuts ha-meʼuḥad.
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  19. ha-Strukturalizm u-maʻamad ha-ʻarakhim.Zeev Levy - 1972
     
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  20.  19
    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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  21. (1 other version)On Levinas, Emmanuel concepts of trace and otherness and their relationship to the thought of Derrida, Jacques.Z. Levy - 1995 - Ultimate Reality and Meaning 18 (4):289-302.
     
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  22. 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.
  23. On Theology and on Jewish Concepts of Ultimate Reality and Meaning in Modern Jewish Philosophy.Ze’ev Levy - 1985 - Ultimate Reality and Meaning 8 (1):40-48.
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  24.  42
    On the concept of reason according to Sartre and Levi-Strauss.Zeev Levy - 1974 - Philosophia 4 (4):567-568.
  25.  52
    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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  26.  5
    Probleme moderner jüdischer Hermeneutik und Ethik.Zeev Levy - 1997
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  27. Presenting this Issue.Ze'ev Levy - 1991 - Ultimate Reality and Meaning 14 (3):161-164.
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  28.  65
    (1 other version)S.H. Bergman on the Relation between Philosophy and Religion.Ze'ev Levy - 1985 - Grazer Philosophische Studien 24 (1):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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  29. 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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  30. Spinoza - the first secular Jew?Ze'ev Levy - 1988 - Studia Spinozana: An International and Interdisciplinary Series 4:341.
     
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  31. Shpinozah u-muśag ha-Yahadut: tefiśah ṿe-gilguleha.Zeev Levy - 1972 - Merḥavyah: Sifriyat poʻalim.
     
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  32. ""The problem of normativity in Spinoza's" Hebrew" grammer.Ze'ev Levy - 1987 - Studia Spinozana: An International and Interdisciplinary Series 3:351-390.
  33. 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.
  34.  38
    Utopia and Reality in the Philosophy of Ernst Bloch.Ze'ev Levy - 1990 - Utopian Studies 1 (2):3 - 12.
  35. Ultimate Reality and Meaning in Maimonides’ Concept of God and Creation.Ze'ev Levy - 1991 - Ultimate Reality and Meaning 14 (3):165-174.
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  36. Barukh Shpinozah: 300 shanah le-moto: ḳovets maʼamarim.Avraham Yassour, Zeev Levy, Michael Strauss & Sarah Fuks (eds.) - 1978 - Ḥefah: Universiṭat Ḥefah.
     
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  37. Book reviews. [REVIEW]John Bacon, Alan R. White, M. Glouberman, Lawrence H. Davis, Gershon Weiler, Jeffrey Bub, Ilkka Niiniluoto, Yehuda Melzer, Zeev Levy, S. Biderman, Joseph Raz, Irwin C. Lieb & Michael Ruse - 1975 - Philosophia 5 (3):319-384.
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  38.  50
    Book reviews and critical studies. [REVIEW]Zeev Levy - 1981 - Philosophia 9 (3-4):375-377.
  39.  37
    Falaguera’s Epistle of the Debate. [REVIEW]Ze’ey Levy - 1990 - International Studies in Philosophy 22 (3):113-114.
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  40. 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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  41.  29
    System and Revelation. [REVIEW]Ze’ev Levy - 1995 - International Studies in Philosophy 27 (4):123-124.
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  42.  57
    Book reviews. [REVIEW]H. Smokler, D. A. Rohatyn, Alex C. Michalos, David Zeilicovici, William Demopoulos, Aharon Kantorovich, Ilai Alon, Baruch A. Brody, Zeev Levy & Gershon Weiler - 1978 - Philosophia 7 (2):279-281.
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