By Francesca Alesse
The essays accumulated during this quantity specialise in the function performed via the philosophy of the Hellenistic, or post-Aristotelian age (from the college of the successors of Aristotle, Theophrastus and different Peripatetics, Epicurus, Sceptical Academy and Stoicism, to neo-Pythagorenism and the universities of Antiochus and Eudorus) in Philo of Alexandria's works. regardless of many authoritative reports on Philo's imaginative and prescient of Greek philosophy as an exegetical instrument in allegorizing the Scripture, there's not any such finished assessment in Philo's treatises that takes in account either the growth accomplished within the fresh interpretation of Hellenistic philosophy and research of historical doxographical literature.
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Additional info for Philo of Alexandria and Post-Aristotelian Philosophy
From where, then, did Philo derive this doxographical material? e. more than a century prior to Aëtius. Mansfeld has looked at the epistemology of Philo’s extracts more thoroughly and argues that it may well have a Sceptical or an Academic source. The continual use of the term κατ ληπτος (cf. Somn. 21, 25, 33) points more to the latter. He concludes:44 Two options are open: Philo … either used an Academic source which was based on the Plac. (and such a source would have to be earlier than the 1st cent.
I expect that, if we could ask Philo, he would aﬃrm that the five questions listed above on which the Sophists wrangle can in principle be answered with reference to Scripture. The role of doxography is to help clarify the scope of philosophy and the main issues, and so contributes to the apologetic aim of showing that philosophy based on Scripture can compete at the same level as Greek philosophy. This will become clearer as now turn to more detailed treatment of specific questions that have been prominent in the doxographies studied so far.
Whether he is concerned with the cosmos in any way or not. T. Runia, “Philo’s De aeternitate mundi: the Problem of its Interpretation”, Vigiliae Christianae 35 (1981), 105–151. D. thesis of R. Skarsten (Bergen 1981); cf. K. Fuglseth, “The Reception of Aristotelian Features in Philo and the Authorship Problem of Philo’s De aeternitate mundi” in D. -C. Jacobsen–J. ), Beyond Reception. Mutual Influences between Antique Religion, Judaism, and Early Christianity (Frankfurt am Main 2006), 57–67. In my view this position is not convincing and has not countered the arguments in my philo and hellenistic doxography 35 theme (§§ 1–2), defines the essential terms kosmos and phthora (destruction) (§§ 3–6), and then gives a detailed doxographical overview of opinions on the subject (§§ 7–19).