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As someone with an intense interest in Arabic Neoplatonism (in particular Ibn Sina), I have a passing familiarity with Maimonides. (I am considering reading The Guide for the Perplexed after I finish the largest of my current readings (Critique of Practical Reason). If you had any secondary reading recommendations I would greatly appreciate it.) Until today I was unaware of the link between Maimonides and Spinoza and read that Spinoza may have become familiar with Aristotle through Maimonides. In what was does Maimonides 'inform' Spinoza?

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    This does not directly answer your question, however it may help fill in a piece of the puzzle at some point in your research, Title: The legend of the Middle Ages : philosophical explorations of medieval Christianity, Judaism, and Islam Author: Brague, Rémi, 1947- Publisher:University of Chicago Press,Pub date:2009. – Gordon Nov 29 '17 at 9:55
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We can see Maimonides for some hint and: Joshua Parens, Maimonides and Spinoza: Their Conflicting Views of Human Nature, University of Chicago Press (2012)

See also: Steven Nadler (editor), Spinoza and Medieval Jewish Philosophy, Cambridge UP (2015), page 4:

It is nearly impossible to write about the Tractatus Theologico-Politicus without discussing Maimonides, primarily because Spinoza explicitly takes the author of the Guide of the Perplexed to task for his account of the interpretation of Scripture.

Finally, see: Steven Nadler, Spinoza's Heresy: Immortality and the Jewish Mind, Oxford UP (2001), for an account of Spinoza's view about the mind (page ix):

While it is true that the Cartesian context is the truly important one when it comes to understanding Spinoza’s metaphysics and epistemology—essentially, Parts One and Two of the Ethics—this is not the case with respect to his moral philosophy, and particularly his account of virtue, human happiness, and the eternity of the mind.

Cartesian philosophy may have laid the ‘first principles’ for the conclusions that Spinoza draws in Parts Four and Five of the Ethics, but the doctrines that we find embedded in the propositions of those parts are a response to a far different tradition, one that has as its most prominent members the medieval Jewish philosophers Maimonides and Gersonides.

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    Also helpful are Warren Harvey's "A Portrait of Spinoza as a Maimonidean" and Alexander Green's "A Portrait of Spinoza as a Maimonidean Reconsidered." – Raffi Dec 29 '18 at 18:54

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