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The controversies generated by his major philosophical work, Dalalat al-Ha'irin (Guide of the Perplexed, 1190), from the time of its appearance in the late twelfth century to the present, attest to the preeminent position held by Moses Maimonides in the Jewish philosophical and theological tradition. Whether or not Maimonides was the greatest Jewish philosopher of all time, he is, without a doubt, the Jewish thinker best known by non-Jewish philosophers; the one best respected as a philosopher by the Christian tradition, on which he exerted a significant influence; and the one most worthy of the designation Jewish philosopher, as distinct from simply philosopher or Jewish theologian. Although he was not the first Jewish philosopher to attempt a reconciliation between pagan philosophy and revealed religion, Maimonides' specific formulation of the problems central to such an undertaking and his resolution of the apparent conflicts between the two traditions influenced subsequent Christian and Jewish philosophical attempts to address the question of the compatibility of faith and reason.
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