The Works of Philo Judaeus, Vol. IV (Yonge)
- Langue:
- anglais
- Traduction:
- C. D. Yonge
- État:
- Choix ou œuvre partielle
- Paternité:
- Écrite par l'auteur
- État du texte:
- Aucun bruit de numérisation détecté (mesure automatique sur tout le texte, non vérifiée à la main)
- Étendue:
- ~280 000 mots · 1 338 passages
Citer cette œuvre
- APAPhilon d'Alexandrie. (n.d.). The Works of Philo Judaeus, Vol. IV (Yonge) (C. D. Yonge, Trans.). Digital reproduction: SigPhi. https://sigphiai.com/fr/works/philo-of-alexandria/the-works-of-philo-judaeus-vol-iv-yonge
- MLAPhilon d'Alexandrie. The Works of Philo Judaeus, Vol. IV (Yonge). Translated by C. D. Yonge. Digital reproduction, SigPhi, https://sigphiai.com/fr/works/philo-of-alexandria/the-works-of-philo-judaeus-vol-iv-yonge.
- ChicagoPhilon d'Alexandrie. The Works of Philo Judaeus, Vol. IV (Yonge). Translated by C. D. Yonge. Digital reproduction, SigPhi. https://sigphiai.com/fr/works/philo-of-alexandria/the-works-of-philo-judaeus-vol-iv-yonge.
Référence de l'édition que reproduit SigPhi : SigPhi en est la reproduction numérique, pas l'éditeur. L'année de l'édition ne figure pas dans les métadonnées (d'où « n.d. ») et le traducteur n'apparaît que lorsqu'il est connu.
De quoi il s'agit
Le volume IV des traités de Philon dans la traduction anglaise de C. D. Yonge, qui clôt la série.
Contexte et histoire
Comme pour les volumes précédents : la répartition en volumes appartient à l'édition de Yonge, au XIXe siècle, non à Philon, qui nous est parvenu sous forme de traités indépendants. La référence utile est le titre du traité et le numéro de paragraphe. Et ce qui compte vraiment mérite d'être répété : ce Philon nous est parvenu parce que les chrétiens l'ont copié, non par la tradition rabbinique, qui ne le cite presque pas.
Contexte éditorial, non une source citable : contrairement aux passages de l'œuvre, ces données ne peuvent pas être vérifiées dans le 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.…