By Francesca Calabi
The subject tackled during this publication is Philo's account of the complicated, double-sided nature of God's appearing - the two-sided coin of God as transcendent but immanent, unknowable but printed, motionless but developing - and in addition the 2 aspects of appearing in people - who, in an try to imitate God, either ponder and convey. In either contexts, divine and human, Philo considers that it's going to no longer be right to provide priority to each side - the end result will be barren. God's performing and man's appearing are while either speculative and functional, and it truly is accurately out of this co-presence that the order of the area unfolds. Philo considers this two-sided situation as a resource of complexity and fertility. Francesca Calabi argues that, faraway from being an irresolvable contradiction, Philo's two-fold imaginative and prescient is the major to figuring out his works. It constitutes a richness that rejects relief to it sounds as if incompatible varieties and elements.
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Additional info for God's Acting, Man's Acting: Tradition and Philosophy in Philo of Alexandria (Studies in Philo of Alexandria)
61 ǰƱưƤƭɗƱƺ + ƧƫƳ indicates a purpose: establishing as one’s end the conformation to the model. We also Ànd examples of ǰƱưƤƭɗƱƺ + ƱƲɝƳ. The semantic values of this combination are very similar to ǰƱưƤƭɗƱƺ + ƧȜƳ. Cfr. Legat. 359; Ios. 182; Virt. 69–70. Finally, we Ànd instances of ǰƱưƤƭɗƱƺ + complement that indicate see, glance at: cf. 153; Mut. 160: To conclude, I think that the verb—whether it takes a direct object or is followed by a preposition—indicates an activity of careful observation and consideration which involves looking and thinking.
24). “Just as the city that was marked out beforehand in the architect had no location outside, but had been engraved in the soul of the craftsman, in the same way the cosmos composed of the ideas would have no other place than the divine Logos who gives these [ideas] their ordered disposition” (Opif. 20). The text then goes on to say that God, with no one to assist him, decided to “confer the unstinting riches of his beneÀcence on the nature which of itself without divine grace could not sustain any good whatsoever” (Opif.
1072a32–3), “which makes God by Aristotle’s own rules of logic indeÀnable and unknowable, since knowledge is dependent upon deÀnition, and deÀnition involves the distinction of genus, species and differentiae, which is not possible in the case of God. However, as Wolfson says, Aristotle does not explicitly draw this conclusion in the case of God”. On p. 219 Dillon considers chapter 10 of Albinus, which says that God is “ineffable and comprehensible only by the intellect, since there is neither genus nor species nor differentia predicable of him”.