Philo of Alexandria - Books and Journals

264 part two
20381. J. P. Martín, ‘Ricerche sulla tradizione alessandrina in Argentina
(1983–2000),’ Adamantius 9 (2003) 230–250, esp. 234f.
In this bibliographical résumé of Argentinian studies on the Alexandrian tradition
produced in the last 18 years of the 20th century, 15 titles are mentioned,
allofthemalreadysummarizedinR-R,RRSandthisvolume.Occasionally
Philo is named in the remaining titles on the Jewish, Christian and Neoplatonic
Alexandrian tradition. (JPM)
20382. M. Martin, ‘Philo’s Use of Syncrisis: an Examination of Philonic
Composition in the Light of Progymnasmata,’ Perspectives in Religious
Studies 30 (2003) 271–297.
In contrast to earlier studies on Philo’s use of rhetoric, which have generally
referred to rhetorical handbooks for training in ‘the more narrow art
of [oral] declamation’ (p. 271), Martin considers Philo in relation to πργυμνάσματα,
preliminary exercises for training in written composition. Though
only one of the four extant progymnasmata dates from the first century c.e.,
the later ones (third through fifth centuries c.e.) preserve traditional curricula
and are thus relevant. Martin focuses specifically upon the technique of
syncrisis, or comparison. The progymnasmata curricula address kinds of comparisons
(good with good, bad with bad, good with bad), topics for comparison
(goods of the mind, goods of the body, and external goods), representative
and numerical comparisons (individual examples or a genus of exemplary
members), and ways of organizing larger works (through separate or
combined comparisons). Martin provides several Philonic examples of syncrisis
to show that Philo, a master of rhetorical skill, reflects familiarity with
the range of comparisons described in the progymnasmata, particularlyinthe
curriculum represented by Pseudo-Hermogenes (third/fourth century c.e.).
(EB)
20383. A.M.Mazzanti,‘Ildialogofral’uomoeDioinFilonedi
Alessandria: a proposito di Quis rerum divinarum heres sit 3–33,’ in L.
Perrone (ed.), Origeniana Octava. Origen and the Alexandrian Tradition,
Bibliotheca Ephemeridum Theologicarum Lovaniensium 164 (Leuven
2003) 233–244.
Extended and heavily annotated reflections on Her. 3–33, concentrating on
the anthropological themes of ‘knowing oneself ’ (the Delphic oracle), human
nothingness and the dialogic relationship with God. Frequent reference is made
to other Philonic texts with similar themes, as well as to philosophical and
Qumranic texts. The bond that links humans to God can only be expressed in
terms of the soul or mind, yet the quest for human salvation through momentary
or continual contact with God is not exclusively spiritual. Here lies the heart of
the problematics of Philo’s mysticism. (DTR)