Philo of Alexandria - Books and Journals

critical studies 1998 83
Leloup, finally, incorporates within the therapeutic proposal the anthropological
perspective and methodology of the psychologist and philosopher Karlfried
Graf Dürckheim (1896–1988), promoter of the ‘transpersonal psychotherapy’
which both authors find congruent with basic features of Philo’s Therapeutai.
The treatise Contempl. is mentioned frequently as witness to the therapeutics
practised by priests of the desert, who took care of the human phenomenon in its
totality, involving the harmony of men and women, body and soul, immanence
and transcendence. Philo can thus be considered an old instructor for the
contemporary holistic therapies. A second edition was published in 2000. (JPM)
9863. B. Lévy, ‘Philon et le langage de la philosophie: D. . . et la
création du mal,’ in C. Lévy (ed.), Philon d’Alexandrie et le langage de
la philosophie, Monothéismes et Philosophie (Turnhout 1998) 257–264.
In the author’s view Philo has become a hostage of the language of philosophy,
which means that he has placed himself ‘out of bounds’ for the proper deployment
of Jewish thought. In order to support this thesis, he examines the Philonic
conception of creation and compares it with that of Midrash Rabbah.Fromthe
comparison it emerges that Philo has been constrained to think what he did not
wish to think, the absolute nature of evil and the eternity of the posterity of Cain.
Philo thus forgot what every Jew knows, namely that evil will come to an end.
(JR)
9864. C. Lévy, ‘Éthique de l’immanence, éthique de la transcendance:
le problème de l’ oikeiôsis chez Philon,’ in idem (ed.), Philon d’Alexandrie
et le langage de la philosophie, Monothéismes et Philosophie (Turnhout
1998) 153–164.
The author demonstrates that the Stoic concept of κείωσις (‘appropriation’,
i.e. the natural instinct of every living being to strive after that which is salutary
for himself, resulting in a harmonious relationship with the self and the world) is
contrary to Philo’s views (in which ethics is not guided by instinct but by the Law
of God, and based on reason). When Philo uses the term, it is in the sense of an
implicit refutation of the Stoic view, but also charged with a positive meaning, in
which κείωσις approaches the Middle Platonist notion of κείωσις τ ε.
(HMK)
9865. C.Lévy,Philon d’Alexandrie et le langage de la philosophie:
Actes du colloque international organisé par le Centre d’études sur la
philosophiehellénistiqueetromainedel’UniversitédeParisXII-Valde
Marne (Créteil, Fontenay, Paris, 26–28 octobre 1995), Monothéismes et
Philosophie (Turnhout 1998).
Collected papers of a conference held in Paris and environs in the autumn
of 1995. As the organiser of the conference and editor of this volume, Carlos