Philo of Alexandria - Books and Journals

136 part two
The author shows that according to Philo virtue and faithfulness are not
bound to an ethnic conception, but opened to the universal call of Jewish law.
All humankind can belong to the nation of priests by virtue, and only by virtue.
In this sense, the concepts of foreigner and unfaithful correspond. (JPM)
20023. J.deGaray,‘LaextrañezadelainteligenciaenFilónde
Alejandría,’ Anuario Filosófico 33 (2000) 203–216.
The author emphasizes the novelty of Philo’s thought with respect to the
theory of knowledge. Going beyond the idea of an appropriation on the part
of a subject that reaches the identity with the object, Philo proposes a concept
of knowledge which extends towards hearing and hoping, i.e. not far from the
modern proposal of Levinas. Understanding occurs in intellectual attention, but
also in the presence of otherness. It reaches a higher degree in the recognition
of the difference between being and not being. (JPM)
20024. A.C.Geljon,Moses as Example: the Philonic Background of
Gregory of Nyssa’s De vita Moysis (diss. University of Leiden 2000).
This Leiden dissertation under the supervision of D. T. Runia was subsequently
published in the Studia Philonica Monograph Series; see below 20243.
(ACG)
20025.L.Grabbe,‘EschatologyinPhiloandJosephus,’inA.J.Avery-
Peck and J. Neusner (edd.), Judaism in Late Antiquity: Vol. 4 Death,
Life-after-Death, Resurrection and the World-to-Come in the Judaisms of
Antiquity, Handbuch der Orientalistik 1.53.4 (Leiden 2000) 163–185.
Philo’s eschatology is discussed under three headings: (1) individual eschatology;
(2) national eschatology; (3) cosmic eschatology. (1) Important in Philo is
the distinction between the rational and the irrational soul. Whereas the rational
soul is immortal, the irrational soul, from which the passions originate, is
mortal and corruptible. At death the rational soul can escape from the body.
(2) According to P. Borgen, Philo claims a national role for the Jews: they have
the cosmic divine law which will establish universal peace. Grabbe is not convinced
by Borgen’s interpretation. (3) Philo’s description of a paradise in Praem.
87–126 has been interpreted as referring to the age to come. Grabbe rejects this
view, arguing that Philo is basically following the text of Lev 26 and Deut 28.
(ACG)
20026. L.Grabbe,Judaic Religion in the Second Temple Period: Belief
and Practice from the Exile to Yavneh (London–New York 2000), esp. 89–
92 and passim.
This book is meant to be ‘a synthetic history of religion among the Jewish
people’ during the Second Temple period (p. 1) and a companion to the author’s