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The Works of Philo Judaeus, Vol. IV (Yonge)

アレクサンドリアのフィロン

言語:
英語
翻訳:
C. D. Yonge
状態:
抄録または部分的な作品
著者性:
著者自身による
テキストの状態:
スキャンのノイズは検出されていません (全文に対する自動測定で、人の目では確認していません)
分量:
約 280,000 語 · 1,338 節
この作品を引用
  • APAアレクサンドリアのフィロン. (n.d.). The Works of Philo Judaeus, Vol. IV (Yonge) (C. D. Yonge, Trans.). Digital reproduction: SigPhi. https://sigphiai.com/ja/works/philo-of-alexandria/the-works-of-philo-judaeus-vol-iv-yonge
  • MLAアレクサンドリアのフィロン. The Works of Philo Judaeus, Vol. IV (Yonge). Translated by C. D. Yonge. Digital reproduction, SigPhi, https://sigphiai.com/ja/works/philo-of-alexandria/the-works-of-philo-judaeus-vol-iv-yonge.
  • Chicagoアレクサンドリアのフィロン. The Works of Philo Judaeus, Vol. IV (Yonge). Translated by C. D. Yonge. Digital reproduction, SigPhi. https://sigphiai.com/ja/works/philo-of-alexandria/the-works-of-philo-judaeus-vol-iv-yonge.

SigPhi が再現している版の参照です。SigPhi はそのデジタル再現であり、出版者ではありません。版の刊行年はメタデータにないため「n.d.」とし、訳者は記録がある場合のみ記します。

何についての本か

C・D・ヨンギ英訳によるフィロン論考集の第四巻。これで全巻が完結する。

背景と歴史

先行する巻と同様、巻分けは十九世紀のヨンギ版によるものであって、独立した論考として伝わったフィロン自身のものではない。役に立つ典拠は論考の題名と段落番号である。そして本当に肝心な点は繰り返しておきたい。このフィロンが残ったのは、キリスト教徒が書き写したからであり、彼をほとんど引用しないラビの伝統によってではない。

これは編集上の背景であり、引用できる典拠ではありません。作品本文の一節とは異なり、これらの記述はコーパスで検証できません。

冒頭
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.…

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