 In this spirit, Kraemer’s study draws strongly on Arabic historical, literary, philosophical, and other sources to situate Maimonides’ thinking. Sensitive to this contextual approach, Pines begins his edition and translation of the Guide with a consideration of myriad Islamic (and Greek) philosophical sources, and while Hyman notes that “it should not…be inferred that medieval Jewish philosophy was a branch of Islamic philosophy,” he goes on to note that “by and large Jewish philosophy was a continuation of the philosophy which flourished in the Islamic world” (Hyman 1996, 678-679). Sensitive to the impact of the Islamic context, Stroumsa reminds us that “…Maimonides was an avid reader, who took pains to remain abreast of contemporary scholarship in general and philosophical scholarship in particular… ” (Stroumsa 2009, 173, n. 69), and “that Maimonides, who only rarely cited his sources, read all he could find, and that he had no qualms about perusing the theological or legal works of non-Jews…” (Stroumsa 2009, xii). Responding to Davidson’s more conservative approach to reading sources into the   text,[2]  Stroumsa adds, “Maimonides’ philosophical erudition was no doubt far broader than would seem to be the case only on the basis of his explicit references. We must therefore be alert to the possibility that Maimonides’ words reflect, whether by way of acceptance or by way of reaction and criticism, his knowledge of the works of thinkers whose names are not explicitly mentioned” (Stroumsa 2009, 24-5). 