The Works of Philo Judaeus, Vol. IV (Yonge)
- Sprache:
- Englisch
- Übersetzung:
- C. D. Yonge
- Status:
- Auswahl oder Teilwerk
- Autorschaft:
- Vom Autor verfasst
- Zustand des Textes:
- Kein Scanrauschen festgestellt (automatische Messung über den ganzen Text, nicht von Hand geprüft)
- Umfang:
- ~280.000 Wörter · 1.338 Passagen
Dieses Werk zitieren
- APAPhilon von Alexandria. (n.d.). The Works of Philo Judaeus, Vol. IV (Yonge) (C. D. Yonge, Trans.). Digital reproduction: SigPhi. https://sigphiai.com/de/works/philo-of-alexandria/the-works-of-philo-judaeus-vol-iv-yonge
- MLAPhilon von Alexandria. The Works of Philo Judaeus, Vol. IV (Yonge). Translated by C. D. Yonge. Digital reproduction, SigPhi, https://sigphiai.com/de/works/philo-of-alexandria/the-works-of-philo-judaeus-vol-iv-yonge.
- ChicagoPhilon von Alexandria. The Works of Philo Judaeus, Vol. IV (Yonge). Translated by C. D. Yonge. Digital reproduction, SigPhi. https://sigphiai.com/de/works/philo-of-alexandria/the-works-of-philo-judaeus-vol-iv-yonge.
Angabe der Ausgabe, die SigPhi wiedergibt: SigPhi ist ihre digitale Reproduktion, nicht der Verlag. Das Erscheinungsjahr steht nicht in den Metadaten (daher „n.d.“), und der Übersetzer erscheint nur, wenn er verzeichnet ist.
Wovon es handelt
Band IV der Traktate Philons in der englischen Übersetzung von C. D. Yonge, mit dem die Reihe schließt.
Kontext und Geschichte
Wie bei den vorigen Bänden: Die Einteilung in Bände stammt von Yonges Ausgabe des 19. Jahrhunderts, nicht von Philon, der uns als Sammlung selbständiger Traktate überliefert ist. Die brauchbare Angabe ist Traktattitel und Paragraphenzahl. Und was wirklich zählt, sei wiederholt: Dieser Philon ist uns erhalten, weil Christen ihn abschrieben, nicht durch die rabbinische Überlieferung, die ihn kaum zitiert.
Redaktioneller Kontext, keine zitierfähige Quelle: anders als die Passagen des Werks lassen sich diese Angaben nicht am Korpus überprüfen.
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.…