Philo of Alexandria - Books and Journals

210 part two
the text. First, within the commentary sections of the treatise (§§ 28–36, 54–79,
125–156) the high moral value of the politicus is relativized by the ontological
inferiority of the political world. Second, in the narrative sections of the treatise
(§§ 2–27, 37–53, 80–124, 157–268), the figure of Joseph displays a number of
characteristics that belong to the pious biblical hero rather than to the πλιτικς
of the commentary sections. Third, in the final narrative section and conclusion,
Philo displaces the portrait of the commentary sections through two speeches
of Joseph (§§ 238–245 and 262–266) and two final assessments (§§ 246–249 and
268–270). Can these different images of Joseph merge into a synthetic figure of
an ideal politicus judaeus? Neither the composition of the text nor a comparison
of Joseph with Moses suggest that they can. The politicus graecus is immersed
in the material world and cannot be fully unified with Jewish piety. The figure
of Joseph represents a distinctive spiritual experience. (DTR; based on author’s
summary)
20241.K.Fuglseth,ASectarian John? A Sociological-Critical, Historical
and Comparative Analysis of the Gospel of John, Philo and Qumran
(diss. University of Trondheim 2002).
Dissertation version of a doctoral thesis presented to The Norwegian University
of Science and Technology, Trondheim, Norway, for the degree of Dr. art.
in 2002 under the supervision of Peder Borgen and Jarl H. Ulrichsen. For the
version published as a monograph see below 20525, where a detailed summary
is given. (TS)
20242. A. C. Geljon, ‘Mozes als Platoonse Stoïcijn,’ Hermeneus 74
(2002) 344–353.
This article focuses on the presentation of Moses as a Stoic sage and a
Platonic philosopher-king in Philo. The four functions that Philo ascribes to
Moses—philosopher-king, lawgiver, high priest, prophet—have a Stoic background.
Philo attributes Platonic–Stoic virtues to Moses, such as self-restraint,
temperance, and justice. Describing Moses’ youth in Mos., Philo depicts him as
subduing the passions with self-control, just as a Stoic sage would do. When
Moses stays in Midian he practices the theoretical life and tries to live according
to the right reason of nature. Having attained the ideal of the Stoic sage totally,
Mosesisthesapiens, whereas his brother Aaron plays the role of the proficiens,
who is still under way, unable to reach the final goal. (ACG)
20243. A.C.Geljon,Philonic Exegesis in Gregory of Nyssa’s De vita
Moysis, Brown Judaic Series 333: Studia Philonica Monographs 5 (Providence
RI 2002).
This book is a revised version of the author’s 2000 Leiden doctoral dissertation:
see above 20024. In the first part of this study, the author argues that
Philo’s biography of Moses, Mos., is not part of the so-called Exposition of the