Philo of Alexandria - Books and Journals

critical studies 2000 131
20009.A.P.Bos,‘PhilovanAlexandrië:JoodsespiritualiteitinGriekse
geest’ [Dutch: Philo of Alexandria: Jewish Spirituality in a Greek Spirit],
in G. Groenewoud (ed.), Tussen de regels van de filosofie: spiritualiteit
bij grote filosofen (Zoetermeer 2000) 14–32.
In his treatment of Philo’s philosophical spirituality, Bos discusses three texts:
Opif. 7–9,Abr. 60–70 and Congr. 1, 6–11, 79. In Opif. Philo,rejectingthe
cosmic theology of the Chaldeans, opts for a meta-cosmic theology: God is not
part of the universe, but is transcendent. In Abr. Philo narrates that Abraham
awakes from the Chaldean state of mind and gains the insight that there exists
a transcendent God. In the last text Philo interprets the allegory of Hagar and
Sarah in terms of preparatory general education and virtue. Explaining this
interpretation, Bos affirms that Philo brings a Greek philosophical message and
fails to do justice to the biblical text. Finally, some remarks are presented on
Philo’s dualistic anthropology, based on Gen 2:7. (ACG)
20010. S. Breslauer, ‘Philosophy in Judaism: Two Stances,’ in J.
Neusner and A. J. Avery-Peck (edd.), The Blackwell Companion to
Judaism (Oxford 2000) 162–180.
With regard to the relationship between Judaism and philosophy, one stance
views the two as identical, while another sees philosophy as external to Judaism.
This article surveys the ancient, medieval, and modern periods and focuses
on a representative of each stance within the different periods. Issues common
to all periods include ‘an interpretation of scripture, a defense of the
unity of reality, and a justification for Jewish practice’ (p. 178). In the ancient
period, Philo represents the stance that philosophy is external to Judaism and
Josephus represents the position that Judaism in itself is philosophical. Believing
that Judaism carries a universal message, Philo uses allegorical interpretation
to expound upon the philosophical ideas embedded in the Bible. Influenced
by Plato, he envisions an ‘emanational system,’ in which the Logos is a
link between the corporeal and intellectual realms. To grasp the philosophical
teachings of Jewish laws, Philo believes it is essential to observe these laws.
(EB)
20011. F. Calabi, ‘Galeno e Mosè,’ Rivista di storia della filosofia 4
(2000) 535–546.
The article takes its starting-point from the passage in Galen (De usu partium
11.14, 3.905–906 Kühn) in which he criticizes Moses and Epicurus with regard
to their views on providence. Whereas Epicurus denies that there is a providentialorderinnature,Mosesdoesadmititsexistence,butalsoretainsthepossibility
that God can intervene at any moment to modify that order by acting in
a manner that is arbitrary and lacking regularity. The author seeks to determine
what Galen is referring to when he speaks about Moses: does he have a particular
author in mind, e.g. Philo, when he recalls the Bible here, or does he cite an