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  1. Francesca Alesse (ed.) (2008). Philo of Alexandria and Post-Aristotelian Philosophy. Brill.
    An inquiry drawing on the presence of Hellenistic philosophy in Philo provides a better knowledge of the diffusion of Hellenistic philosophy since the late ...
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  2. Charles A. Anderson (2011). Philo of Alexandria's Views of the Physical World. Mohr Siebeck.
    The problem of Philo's ambivalence about the physical world -- The context for Philo's ambivalence toward the physical world -- Philo's negative terminology for the physical world : [ousia, hylē, genesis, genētos] -- Philo's positive terminology for the physical world : [kosmos] -- Philo's positive terminology for the physical world : [physis] part 1 -- Philo's positive terminology for the physical world : [physis] part 2 -- Higher and lower approaches to God -- The ambiguity of the physical world : (...)
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  3. George Arabatzis (2009). Michael of Ephesus on the Empirical Man, the Scientist and the Educated Man (in Ethica Nicomachea X and in De Partibus Animalium I). In Charles Barber & David Jenkins (eds.), Medieval Greek Commentaries on the Nicomachean Ethics. Brill. 101--163.
  4. A. H. Armstrong (1967). The Cambridge History of Later Greek and Early Medieval Philosophy. London, Cambridge U.P..
    Surveys philosophy from the neo-Platonists to St. Anselm, showing how Greek philosophy took the form in which it was known to its cultural inheritors and how ...
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  5. E. J. Ashworth (1986). Review. [REVIEW] Vivarium 24 (2):158-162.
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  6. Richard Arthur Baer (1970). Philo's Use of the Categories Male and Female. Leiden,E. J. Brill.
    The themes of becoming male, becoming one, and becoming a virgin, although by no means dominant motifs in Philo's writings, were seen to be thoroughly consistent with his wider usage of the categories male and female. The earlier ...
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  7. Thomas Henry Billings (1915/1979). The Platonism of Philo Judaeus. Garland Pub..
  8. H. J. Blumenthal & Gillian Clark (eds.) (1993). The Divine Iamblichus: Philosopher and Man of Gods. Bristol Classical Press.
  9. William F. Boggess (1970). Alfarabi and the Rhetoric: The Cave Revisited. Phronesis 15 (1):86-90.
  10. Antonio Caccoari (2003). Philo and the Nazirite. In Francesca Calabi (ed.), Italian Studies on Philo of Alexandria. Brill Academic Publishers.
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  11. Francesca Calabi (2013). Filone di Alessandria. Carocci.
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  12. Francesca Calabi (2008). God's Acting, Man's Acting: Tradition and Philosophy in Philo of Alexandria. Brill.
    The topic tackled in this book is Philo's account of the complex, double-sided nature of God's acting - the two-sided coin of God as transcendent yet immanent, ...
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  13. Francesca Calabi (ed.) (2003). Italian Studies on Philo of Alexandria. Brill Academic Publishers.
    The essays collected in Italian Studies on Philo of Alexandria give an overview of the main trends of current Italian research on Philo of Alexandria, making ...
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  14. Francesca Calabi (2003). Theatrical Language in Philo's in Flaccum. In , Italian Studies on Philo of Alexandria. Brill Academic Publishers.
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  15. Harold F. Cherniss (1930/1971). The Platonism of Gregory of Nyssa. New York,B. Franklin.
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  16. Ioan P. Culianu (1992). The Tree of Gnosis: Gnostic Mythology From Early Christianity to Modern Nihilism. Harpersanfrancisco.
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  17. Bruno De Finetti (2006). L'invenzione Della Verità. R. Cortina.
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  18. Frans A. J. de Haas (1997). John Philoponus' New Definition of Prime Matter: Aspects of its Background in Neoplatonism and the Ancient Commentary Tradition. E.J. Brill.
    This is the first full discussion of Philoponus' account of matter.
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  19. Frans A. J. de Haas (1995). John Philoponus on Matter: Towards a Metaphysics of Creation. Rijksuniversiteit Te Leiden.
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  20. Roland Deines & Karl-Wilhelm Niebuhr (eds.) (2004). Philo Und Das Neue Testament: Wechselseitige Wahrnehmungen: I. Internationales Symposium Zum Corpus Judaeo-Hellenisticum, 1.-4. Mai 2003, Eisenach/Jena. [REVIEW] Mohr Siebeck.
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  21. Roland Deines & Karl-Wilhelm Niebuhr (eds.) (2004). Philo Und Das Neue Testament: Wechselseitige Wahrnehmungen: I. Mohr Siebeck.
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  22. Anna Passoni Dell'aacqua (2003). Upon Philo's Biblical Text and the Septuagint. In Francesca Calabi (ed.), Italian Studies on Philo of Alexandria. Brill Academic Publishers.
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  23. John M. Dillon (1973). Iamblichi Chalcidensis in Platonis Dialogos Commentariorum Fragmenta. Leiden,Brill.
    The fragments of Iamblichus' commentaries on Plato's dialogues (Sophist, Phaedo, Phaedrus and Timaeus). Greek text with English translation and notes.
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  24. Peter Dronke (2008). The Spell of Calcidius: Platonic Concepts and Images in the Medieval West. Sismel Edizioni Del Galluzzo.
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  25. Maria Dzielska (1995). Hypatia of Alexandria. Harvard University Press.
    In this engrossing book, Maria Dzielska searches behind the legend to bring us the real story of Hypatia's life and death, and new insight into her colorful ...
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  26. M. J. Edwards (2013). Image, Word, and God in the Early Christian Centuries. Ashgate Pub. Ltd..
    Seeing and hearing God in the Old Testament -- Seeing and hearing God in the New Testament -- Word and image in classical Greek philosophy -- Philosophers and sophists of the early Roman era -- Image, text and incarnation in the second century -- Image, text and incarnation in the third century -- Neoplatonism and the arts -- Image, text and incarnation in the fourth century -- Myth and text in proclus -- Christianity of Christian Platonism.
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  27. Christophe Erismann (2007). The Logic of Being: Eriugena's Dialectical Ontology. Vivarium 45 (s 2-3):203-218.
    In his major work, the Periphyseon, the ninth century Latin philosopher John Scottus Eriugena gives, with the help of what he calls "dialectic", a rational analysis of reality. According to him, dialectic is a science which pertains both to language and reality. Eriugena grounds this position in a realist ontological exegesis of the Aristotelian categories, which are conceived as categories of being. His interpretation tends to transform logical patterns, such as Porphyry's Tree or the doctrine of the categories, into a (...)
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  28. C. H. Evelyn-White (1920). Select Passages From Josephus, Tacitus, Suetonius, and Dio Cassius, Illustrative of Christianity in the First Century. Arranged by H. J. White, D.D. Pp. 16. S.P.C.K. 3d. Net.Selections From Matthew Paris. Edited by Caroline A. J. Skeel. Pp. 64. S.P.C.K. 9d. Net.Selections From Giraldus Cambrensis. Edited by Caroline A. J. Skeel, Pp. 64. S.P.C.K. 9d. Net.Libri Sancti Patricii. A Revised Text, with a Selection of Various Readings. Edited by Newport J. D. White, D.D. Pp. 32. S.P.C.K. 6d. Net. [REVIEW] The Classical Review 34 (5-6):125-.
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  29. Stephen Gersh (2008). Schäfer (C.) The Philosophy of Dionysius the Areopagite. An Introduction to the Structure and the Content of the Treatise On the Divine Names. (Philosophia Antiqua 99.) Pp. Xvi + 212. Leiden and Boston: Brill, 2006. Cased, €99, US$129. ISBN: 978-90-04-15094-. [REVIEW] The Classical Review 58 (01).
  30. Erwin Ramsdell Goodenough (1962/1986). An Introduction to Philo Judaeus. University Press of America.
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  31. Paola Graffigna (2003). The Stability of Perfection. In Francesca Calabi (ed.), Italian Studies on Philo of Alexandria. Brill Academic Publishers.
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  32. Paulos Gregorios (1980/1988). Cosmic Man: The Divine Presence: The Theology of St. Gregory of Nyssa (Ca. 330 to Ca. 395 A.D.). Paragon House.
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  33. Mireille Hadas-Lebel (2012). Philo of Alexandria: A Thinker in the Jewish Diaspora. Brill.
    Mireille Hadas-Lebel shines a spotlight on the complex life and works of Philo, the illustrious Alexandrian Jewish philosopher, offering a fascinating insight into a seminal religious thinker at the crossroads of Judaism and Hellenism.
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  34. L. Michael Harrington (2005). The Argument for Universal Immortality in Eriugena's “Zoology”. American Catholic Philosophical Quarterly 79 (4):611-633.
    Apparently alone among medieval Christians, Eriugena argues that all life is immortal. He relies on Plato’s Timaeus as his primary source for this claim, but he modifies the argument of the Timaeus considerably. He turns Plato’s cosmic soul into the genus of life, thereby taking a treatise that originally dealt with cosmology and using it to explore the ontological significance of definition. All species that fall under the genus of life must be immortal, because a mortal species would contradict the (...)
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  35. Ronald F. Hathaway (1970). Hierarchy and the Definition of Order in the Letters of Pseudo-Dionysius. The Hague, Nijhoff.
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  36. Iamblichus (2002/2010). Iamblichus De Anima. Brill.
  37. Iamblichus (1988). Iamblichus, the Exhortation to Philosophy: Including the Letters of Iamblichus and Proclus' Commentary on the Chaldean Oracles. Phanes Press.
  38. Iamblichus (1988). The Theology of Arithmetic: On the Mystical, Mathematical and Cosmological Symbolism of the First Ten Numbers. Phanes Press.
  39. Adam Kamesar (2009). Biblical Interpretation in Philo. In , The Cambridge Companion to Philo. Cambridge University Press.
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  40. Adam Kamesar (ed.) (2009). The Cambridge Companion to Philo. Cambridge University Press.
    This handbook presents, in an unassuming format, an account of Philo's achievements.
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  41. Catherine Kavanagh (2005). The Influence of Maximus the Confessor on Eriugena's Treatment of Aristotle's Categories. American Catholic Philosophical Quarterly 79 (4):567-596.
    The Aristotelian categories are a fundamental element in Eriugena’s philosophical system on account of his realist view of dialectic. He received his texts concerning the categories from Boethius and the De decem catagoriis, but key ideas in his treatment of them—namely, the metaphysical importance of dialectic, the unknowability of essence, and the origin of being in place and time, ideas fundamentally rooted in Byzantine developments of the Christology of Chalcedon—are taken from Maximus the Confessor. Eriugena’s work on the categories represents (...)
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  42. Carlos Levy (2009). Philo's Ethics. In Adam Kamesar (ed.), The Cambridge Companion to Philo. Cambridge University Press.
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  43. Salvatore Romano Clemente Lilla (1971). Clement of Alexandria: A Study in Christian Platonism and Gnosticism. [London]Oxford University Press.
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  44. William R. G. Loader (2011). Philo, Josephus, and the Testaments on Sexuality: Attitudes Towards Sexuality in Writings of Philo, Josephus, and the Testaments of the Twelve Patriarchs. W.B. Eerdmans Pub. Co..
    In this volume Loader examines three substantial and historically important sets of documents the writings of Philo of Alexandria, the histories of Josephus, ...
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  45. Alexander of Lycopolis (1974). An Alexandrian Platonist Against Dualism: Alexander of Lycopolis' Treatise "Critique of the Doctrines of Manichaeus". Brill.
    Introduction 1. Alexander in Modern Scholarship; The Present Translation The anti-Manichaean treatise of Alexander of Lycopolis has for a long time been ...
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  46. Scott MacDonald (1988). Book Review: Philosophies of Existence: Ancient and Medieval. Parviz Morewedge. [REVIEW] Ancient Philosophy 7:259-61.
  47. Tadrous Y. Malaty (1994). The School of Alexandria. Jersey City, N.J. (427 West Side Ave., Jersey City 072304) ;St. Mark's Coptic Orthodox Church.
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  48. Sara Mancini Lombardi & Paola Pontani (eds.) (2011). Studies on the Ancient Armenian Version of Philo's Works. Brill.
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  49. Jaap Mansfeld (1992). Heresiography in Context: Hippolytus' Elenchos as a Source for Greek Philosophy. E.J. Brill.
    This book deals with the reception of the Presocratics, Plato and Aristotle in the first centuries CE, and is a major contribution to our knowledge of the ...
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  50. John W. Martens (2003). One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law. Brill Academic Publishers.
    This book studies the influence of Hellenism and Greco-Roman philosophy on Philo of Alexandria's view of the Mosaic law.
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1 — 50 / 1987