The Works of Philo Judaeus, Vol. IV (Yonge)
- Idioma:
- inglés
- Traducción:
- C. D. Yonge
- Estado:
- Selección u obra parcial
- Autoría:
- Escrita por el autor
- Estado del texto:
- Sin ruido de escaneo detectado (medición automática sobre todo el texto, no revisada a mano)
- Extensión:
- ~280.000 palabras · 1338 pasajes
Cita esta obra
- APAFilón de Alejandría. (n.d.). The Works of Philo Judaeus, Vol. IV (Yonge) (C. D. Yonge, Trans.). Digital reproduction: SigPhi. https://sigphiai.com/es/works/philo-of-alexandria/the-works-of-philo-judaeus-vol-iv-yonge
- MLAFilón de Alejandría. The Works of Philo Judaeus, Vol. IV (Yonge). Translated by C. D. Yonge. Digital reproduction, SigPhi, https://sigphiai.com/es/works/philo-of-alexandria/the-works-of-philo-judaeus-vol-iv-yonge.
- ChicagoFilón de Alejandría. The Works of Philo Judaeus, Vol. IV (Yonge). Translated by C. D. Yonge. Digital reproduction, SigPhi. https://sigphiai.com/es/works/philo-of-alexandria/the-works-of-philo-judaeus-vol-iv-yonge.
Referencia de la edición que reproduce SigPhi: SigPhi es su reproducción digital, no el editor. El año de la edición no consta en los metadatos (por eso «n.d.») y el traductor solo aparece cuando consta.
De qué trata
El volumen IV de los tratados de Filón en la traducción inglesa de C. D. Yonge, que cierra la serie.
Contexto e historia
Como en los volúmenes anteriores: el reparto en volúmenes es de la edición de Yonge, del siglo XIX, y no de Filón, que se ha transmitido en tratados independientes. La referencia que sirve es el título del tratado y el número de párrafo. Y vale la pena repetir lo que de veras importa: este Filón nos ha llegado porque lo copiaron los cristianos, no por la tradición rabínica, que apenas lo cita.
Contexto editorial, no una fuente citable: a diferencia de los pasajes de la obra, estos datos no se pueden comprobar contra 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.…