@inbook{10.2307/j.ctt16f8d2b.8,
 ISBN = {9780812247480},
 URL = {http://www.jstor.org/stable/j.ctt16f8d2b.8},
 abstract = {In the thirteenth century, Aristotelian Jewish philosophy had been at a peak. The translation into Hebrew of, among many other works, ibn Rushd’s commentaries on Aristotle and the immensely influentialGuide of the Perplexedled to what has been called “the consolidation of Spanish rationalism under the banner of Maimonides.”¹ By the end of the century, Aristotelianism was dominant among the majority of philosophically inclined writers, and in many cases was considered identical with philosophy itself. Kabbalists, too, like Isaac ibn Latif (c.1210–1280) and Abraham Abulafia (1240–c.1291), were influenced by Aristotelian ideas.²A hundred years later, however—which},
 bookauthor = {Maud Kozodoy},
 booktitle = {The Secret Faith of Maestre Honoratus: Profayt Duran and Jewish Identity in Late Medieval Iberia},
 pages = {64--80},
 publisher = {University of Pennsylvania Press},
 title = {Philosophical Eclecticism},
 year = {2015}
}