Monday 21st July Room: 01 Session: 001: Jewish Philosophy  Middle Ages 9.0010.30 The Logic of Falāsifa in JudeoArabic and Hebrew Texts Chair: Steven Harvey Charles Manekin, University of Maryland, USA Title: New Light on Alfarabi's Logical Writings in Medieval Hebrew Philosophy Abstract: It has been argued that some of the logical writings of Alfarabi were among the first philosophical writings of the Arabic Aristotelians translated into Hebrew, antedating the translation of Maimonides' Guide of the Perplexed in 1199. They appear to have been studied throughout the Middle Ages, even after the logical doctrines of Aristotle were available via the commentaries of Averroes. My paper will present the results of my ongoing research into these writings and their transmission, with special emphasis on a short treatise on dialectic, the Art of Disputation, which seems to be extant only in Hebrew, and which, to my knowledge, has escaped the notice of scholars. Ariel Malachi, BarIlan University, Israel Title: Reason, Revelation and Logic: A New Perspective on Yehuda Hallevi and the Islamic "Falāsifa" Abstract: Yehuda Hallevi's attitude towards rationalism and philosophy has been discussed in prior studies, and several approaches have been presented in relation to it. I wish to discuss a new perspective regarding this issue. The main arguments I wish to present are: (a) that in spite of the general notion that Hallevi was an antirationalist thinker, he nonetheless offered the learned reader a rational and coherent attitude towards reason and philosophy. (b) That this attitude relies directly on Aristotelian logic as presented in the writings of the "falāsifa". (c) That this attitude functions as a philosophicalmethodological basis for establishing both the criticism of philosophy as well as the defense of Judaism. In this context, I will argue that as much as Halevi rejected the philosophical premises and as a result, the philosophical conclusions, he did not reject the philosophical method itself, i.e.: the contemporary principles of Logic. Reading the Kuzari, while paying the proper attention to the logical terminology used within, can show how Hallevi established the aforementioned critique and defense, and gives the reader a new perspective regarding the relation between reason and revelation. Furthermore, such reading can be used as a basis for a wider effort of answering some of the questions regarding the Kuzari raised in prior research. Yehudah Halper, Tulane University, USA