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Philo Judeaus, on the Contemplative Life: Translation, Notes, and an Essay on Philo's Religious Ideas (Classic Reprint) - Couverture souple

Judaeus, Philo

 
9781333403607: Philo Judeaus, on the Contemplative Life: Translation, Notes, and an Essay on Philo's Religious Ideas (Classic Reprint)

Synopsis

A thoughtful guide to Philo’s contemplative life and its meaning for worship, virtue, and the search for God.

This edition presents Philo’s ideas in clear translation, with notes that illuminate ancient contexts and key terms. It also adds an essay on how contemplation, ritual, and moral living intersect in the Jewish philosopher’s thought, helping readers consider what it means to seek God with a purified mind and heart.

  • Explains Philo’s vision of the Therapeutae, contemplation, and ethical living as paths to the divine
  • Connects ancient worship practices to broader questions about virtue, faith, and God
  • Provides translation notes and scholarly commentary to aid understanding
  • Illuminates how Philo’s thought relates to later ideas about worship, love, and fear of the divine
Ideal for readers of classical philosophy, early Jewish thought, and Christian apologists who want insight into Philo’s contemplative approach and its relevance today.

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Présentation de l'éditeur

Excerpt from Philo Judeaus, on the Contemplative Life: Translation, Notes, and an Essay on Philo's Religious Ideas

Truly this is either because they make profession of an art of medicine better than the one now in vogue in the cities;3 for that, to be sure, only cures men's bodies, while this cures souls also that are overmastered by grievous and all-but-incurable maladies, with which pleasures and passions and griefs and fears, and greed and follies and injustice, and the countless multitude of all other lusts (m. 47 2) and vices have visited them. Or, they are so called, because they have been educated to this by nature, and by the holy laws to worship the Supreme Being who is superior to the good and more unmixed than the one, and more ancient than unity in origin.

And who is there, out of all those who make profession of piety, that we can compare with these? Can we compare with them, people who worship the elements, earth, water, air, and fire? To these elements different persons have given different names, as, for example, those who call fire Hephaestus,4 presumably because of its power to kindle; or the air Hera because of being raised up and lifted on high; or water Poseidon, perhaps because it is potable; or earth Demeter because it seems to be the mother of all, both plants and animals. But such names are the fabrications of the Sophists (shallow thinkers) while the elements are soulless matter and cannot move of them selves, being subjected by the skilled artisans to all sorts of forms and qualities.

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