The Works of Philo Judaeus, Vol. IV (Yonge)
- Idioma:
- anglès
- Traducció:
- C. D. Yonge
- Completesa:
- Selecció o obra parcial
- Autoria:
- Escrita per l'autor
- Estat del text:
- Sense soroll d'escaneig detectat (mesura automàtica sobre tot el text, no revisada a mà)
- Extensió:
- ~280.000 paraules · 1.338 passatges
Cita aquesta obra
- APAFiló d'Alexandria. (n.d.). The Works of Philo Judaeus, Vol. IV (Yonge) (C. D. Yonge, Trans.). Digital reproduction: SigPhi. https://sigphiai.com/ca/works/philo-of-alexandria/the-works-of-philo-judaeus-vol-iv-yonge
- MLAFiló d'Alexandria. The Works of Philo Judaeus, Vol. IV (Yonge). Translated by C. D. Yonge. Digital reproduction, SigPhi, https://sigphiai.com/ca/works/philo-of-alexandria/the-works-of-philo-judaeus-vol-iv-yonge.
- ChicagoFiló d'Alexandria. The Works of Philo Judaeus, Vol. IV (Yonge). Translated by C. D. Yonge. Digital reproduction, SigPhi. https://sigphiai.com/ca/works/philo-of-alexandria/the-works-of-philo-judaeus-vol-iv-yonge.
Referència de l’edició reproduïda. SigPhi és la reproducció digital, no l’editor. S’hi inclouen l’any, l’editorial i el traductor quan consten; «n.d.» indica que no consta l’any. La responsabilitat d’un pròleg o d’una nota es determina segons el passatge citat.
De què tracta
El volum IV dels tractats de Filó en la traducció anglesa de C. D. Yonge, que tanca la sèrie.
Context i història
Com als volums anteriors: la repartició en volums és de l'edició de Yonge, del segle XIX, i no de Filó, que s'ha transmès en tractats independents. La referència que serveix és el títol del tractat i el número de paràgraf. I val la pena repetir el que importa de debò: aquest Filó ens ha arribat perquè el van copiar els cristians, no per la tradició rabínica, que gairebé no el cita.
Context editorial, no una font citable: a diferència dels passatges de l'obra, aquestes dades no es poden contrastar amb el corpus.
The Greeks celebrate Anaxagoras and Democritus, because they, being smitten with a desire for philosophy, allowed all their estates to be devoured by cattle. I myself admire the men who thus showed themselves superior to the attractions of money ; but how much better were those who have not permitted cattle to devour their possessions, but have supplied the necessities of mankind, of their own relations and friends, and have made them rich though they were poor before ? For surely that was inconsiderate conduct (that I may avoid saying that any action of men whom Greece has agreed to admire was a piece of insanity) ; but this is the act of sober men, and one which has been carefully elaborated by exceeding prudence. For what more can enemies do than ravage, and destroy, and cut down all the trees in the country of their antagonists, that they may be forced to submit by reason of the extent to which they are oppressed by want of necessaries ? And yet Democritus did this to his own blood relations, inflicting artificial want and penury upon them, not perhaps from any hostile intention towards them, but because he did not foresee and provide for what was advantageous to others. How much better and more admirable are they who, without having any inferior eagerness for the attainment of philosophy, have nevertheless preferred magnanimity to carelessness, and, giving presents from their possessions instead of destroying them, so as to be able to benefit others and themselves also, have made others happy by imparting to them of the abundance of their wealth, and themselves by the study of philosophy ? For an undue care for money and wealth causes great waste ON A CONTEMPLATIVE LIFE.…