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Philo of Alexandria (/ˈfaɪloʊ/; Greek: Φίλων, Philōn; Hebrew:ידידיה הכהן‎‎, Yedidia (Jedediah) HaCohen; c. 25 BCE - c. 50 CE), also called Philo Judaeus, was a Hellenistic Jewish philosopher who lived in Alexandria, in the Roman province of Egypt. Philo used philosophical allegory to attempt to fuse and harmonize Greek philosophy with Jewish philosophy. His method followed the practices of both Jewish exegesis and Stoic philosophy. His allegorical exegesis was important for several Christian Church Fathers, but he has barely any reception history within Rabbinic Judaism. He believed that literal interpretations of the would stifle humanity's view and perception of a God too complex and marvelous to be understood in literal human terms.
Foreword by David M. Scholer is dated May 2008.
From antiquity to the present day Philo of Alexandria has been famous for his allegorical treatises on Genesis. This is the first translation and commentary on an allegorical work in the Philo of Alexandria Commentary Series.
An ancient Roman history text, translated by Charles Yonge, and written by the Greek philosopher Philo of Alexandria. The Embassy to Gaius was a meeting between Gaius Caligula, the then Roman Emperor, and a large contingent of Jews. They wished to overturn Gaius' plans to have a huge statue of Zeus installed in the temple. Gaius' hatred of the Jews is legendary. This book is important because it helps to understand the relations between Jews and Romans in the first century A.D.
This first biography of Philo of Alexandria, one of antiquity's most prolific yet enigmatic authors, traces his intellectual development from Bible interpreter to diplomat in Rome
Western literary, philosophical, and religious traditions from Plato and Paul to Augustine and Avicenna have utilized, exploited, or been subjected to allegorical interpretation. Naturally developing a composite picture of interpretive allegory from such a large landscape faces numerous difficulties. As the editor puts it, “to imagine a ‘definitive’ account of the theory and practice of allegorical interpretation in the West would require something of an allegorical vision in its own right.” With that caveat in mind, however, the international team of contributors—from a variety of disciplines—offers a “historical and conceptual framework” for understanding interpretive allegory in the West, from antiquity through the early and late medieval and renaissance periods, and from the eighteenth through the twentieth centuries. This publication has also been published in hardback, please click here for details.
In this new English translation and commentary of Philo’s On the Life of Abraham Ellen Birnbaum and John Dillon show how and why this unique biography displays Philo’s philosophical, exegetical, and literary genius at its best.
"During the last few years scholars have, really for the first time, begun to take allegorical interpretation seriously as a subject of study. Dawson's book is the best so far. He is careful to situate allegory historically as a cultural practice. Allegory is not a technique of willful misreading or subjective play. It is the way ancient Alexandria, made up as it was of multiple conflicting traditions and incompatible forms of life, made sense of itself. Dawson's close study of how ancient writers actually worked--how they studied and thought--is a model of historical and critical research. Classicists, literary and cultural critics, biblical scholars and theologians of every tradition will have much to learn from this superb and beautifully written book."--Gerald L. Bruns, University of Notre Dame "This approach to allegory, which discriminates among past disputes and present positions, will confirm . . . that the varying sociocultural functions of allegory . . . needed the fuller exposition Dawson has given them."--Frank Kermode "During the last few years scholars have, really for the first time, begun to take allegorical interpretation seriously as a subject of study. Dawson's book is the best so far. He is careful to situate allegory historically as a cultural practice. Allegory is not a technique of willful misreading or subjective play. It is the way ancient Alexandria, made up as it was of multiple conflicting traditions and incompatible forms of life, made sense of itself. Dawson's close study of how ancient writers actually worked--how they studied and thought--is a model of historical and critical research. Classicists, literary and cultural critics, biblical scholars and theologians of every tradition will have much to learn from this superb and beautifully written book."--Gerald L. Bruns, University of Notre Dame
V. 1. Homilies 1-17.- v. 2. Homilies 18-45.
The tree of life is an iconic visual symbol at the edge of religious thought over the last several millennia. As a show of its significance, the tree bookends the Christian canon; yet scholarship has paid it minimal attention in the modern era. In The Tree of Life a team of scholars explore the origin, development, meaning, reception, and theology of this consequential yet obscure symbol. The fourteen essays trek from the origins of the tree in the texts and material culture of the ancient Near East, to its notable roles in biblical literature, to its expansion by early church fathers and Gnostics, to its rebirth in medieval art and culture, and to its place in modern theological thought.