The Works of Philo Judaeus, Vol. IV (Yonge)
- Lingua:
- inglese
- Traduzione:
- C. D. Yonge
- Stato:
- Scelta o opera parziale
- Autorialità:
- Scritta dall'autore
- Stato del testo:
- Nessun rumore di scansione rilevato (misura automatica su tutto il testo, non verificata a mano)
- Estensione:
- ~280.000 parole · 1338 passi
Cita quest'opera
- APAFilone di Alessandria. (n.d.). The Works of Philo Judaeus, Vol. IV (Yonge) (C. D. Yonge, Trans.). Digital reproduction: SigPhi. https://sigphiai.com/it/works/philo-of-alexandria/the-works-of-philo-judaeus-vol-iv-yonge
- MLAFilone di Alessandria. The Works of Philo Judaeus, Vol. IV (Yonge). Translated by C. D. Yonge. Digital reproduction, SigPhi, https://sigphiai.com/it/works/philo-of-alexandria/the-works-of-philo-judaeus-vol-iv-yonge.
- ChicagoFilone di Alessandria. The Works of Philo Judaeus, Vol. IV (Yonge). Translated by C. D. Yonge. Digital reproduction, SigPhi. https://sigphiai.com/it/works/philo-of-alexandria/the-works-of-philo-judaeus-vol-iv-yonge.
Riferimento all’edizione riprodotta. SigPhi è la riproduzione digitale. Anno, editore e traduttore compaiono quando noti; «n.d.» indica un anno sconosciuto.
Di che cosa tratta
Il volume IV dei trattati di Filone nella traduzione inglese di C. D. Yonge, che chiude la serie.
Contesto e storia
Come nei volumi precedenti: la ripartizione in volumi è dell'edizione ottocentesca di Yonge, non di Filone, che ci è giunto come insieme di trattati indipendenti. Il riferimento utile è il titolo del trattato con il numero di paragrafo. E ciò che davvero conta merita di essere ripetuto: questo Filone ci è arrivato perché lo copiarono i cristiani, non per la tradizione rabbinica, che quasi non lo cita.
Contesto editoriale, non una fonte citabile: a differenza dei passi dell'opera, questi dati non si possono verificare sul 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.…