Search results for 'Philo of Megara' (try it on Scholar)

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  1.  2
    Chris Philo, Louisa Cadman & Jennifer Lea (2015). New Energy Geographies: A Case Study of Yoga, Meditation and Healthfulness. Journal of Medical Humanities 36 (1):35-46.
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  2.  85
    Susanne Bobzien (1999). Logic: The Megarics. In Keimpe Algra & et al (eds.), The Cambridge History of Hellenistic Philosophy. Cambridge University Press
    ABSTRACT: Summary presentation of the surviving logic theories of Philo the Dialectician (aka Philo of Megara) and Diodorus Cronus, including some general remarks on propositional logical elements in their logic, a presentation of their theories of the conditional and a presentation of their modal theories, including a brief suggestion for a solution of the Master Argument.
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  3.  13
    Mauro Giuffrè (2012). Theognis of Megara and the Divine Creating Power in the Framework of Semiotic Textology: An Application of János Sándor Petöfi's Theory to Archaic Greek Literature. [REVIEW] Journal of Logic, Language and Information 21 (3):325-346.
    This paper is a demonstration of an application of Semiotic Textology to a limited case study. The main aspects of Semiotic Textology, the theory elaborated by Petöfi, are presented; secondly the linguistic aspects of the interpretation of lines 133–134 of the Theognis of Megara’s poem, analysed in the framework of said theory, are presented. All the relevant syntactic, semantic, pragmatic information involved in text processing have been considered. Through fixed steps, it is shown that text processing is not exclusively (...)
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  4.  14
    M. Jason Reddoch (2011). Philo of Alexandria’s Use of Sleep and Dreaming as Epistemological Metaphors in Relation to Joseph. International Journal of the Platonic Tradition 5 (2):283-302.
    Dreams are used figuratively throughout Greek literature to refer to something fleeting and/or unreal. In Plato, this metaphorical language is specifically used to describe an epistemological distinction: the one who has false knowledge or opinion is said to be dreaming while the one who has true knowledge is said to be awake. These figures are also central to Philo of Alexandria's philosophical language in De somniis 1-2 and De Iosepho. Although scholars have documented these epistemological metaphors in Plato and (...)
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  5.  38
    Susanne Bobzien (1987). Robert Muller (éd.), Les Mégariques. Fragments et témoignages. [REVIEW] Gnomon 59:648-51.
    ABSTRACT: Discussion (in German) of Robert Muller's "Les Megariques, Fragments et temoignages". Traduit et commentes. Paris, Vrin 1985, with focus on his commentary on ancient paradoxes.
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  6.  11
    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 (...)
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  7.  6
    Margaret Graver (1999). Philo of Alexandria and the Origins of the Stoic O. Phronesis 44 (4):300-325.
    The concept of o or "pre-emotions" is known not only to the Roman Stoics and Christian exegetes but also to Philo of Alexandria. Philo also supplies the term o at QGen 1.79. As Philo cannot have derived what he knows from Seneca (despite his visit to Rome in 39), nor from Cicero, who also mentions the point, he must have found it in older Stoic writings. The o concept, rich in implications for the voluntariness and phenomenology of (...))
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  8.  3
    Margaret Graver (1999). Philo of Alexandria and the Origins of the Stoic Προπάθειαι. Phronesis 44 (4):300 - 325.
    The concept of προπάθειαι or "pre-emotions" is known not only to the Roman Stoics and Christian exegetes but also to Philo of Alexandria. Philo also supplies the term προπάθεια at "QGen" 1.79. As Philo cannot have derived what he knows from Seneca (despite his visit to Rome in 39), nor from Cicero, who also mentions the point, he must have found it in older Stoic writings. The προπάθεια concept, rich in implications for the voluntariness and phenomenology of (...)
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  9.  14
    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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  10.  15
    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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  11. Angela Maria Mazzanti (2003). The "Mysteries" in Philo of Alexandria. In Francesca Calabi (ed.), Italian Studies on Philo of Alexandria. Brill Academic Publishers
     
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  12. D. T. Runia [ (2003). Philo of Alexandria : An Annotated Bibliography 2000. In David T. Runia, Gregory E. Sterling & Hindy Najman (eds.), Laws Stamped with the Seals of Nature: Laws and Nature in Hellenistic Philosophy and Philo of Alexandria. Brown University
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  13.  9
    Roberto Radice (1988/1992). Philo of Alexandria: An Annotated Bibliography, 1937-1986. E.J. Brill.
    The first author in which the traditions of Judaic thought and Greek philosophy flow together in a significant way is Philo of Alexandria.This study presents a ...
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  14.  15
    David T. Runia (2000). Philo of Alexandria: An Annotated Bibliography, 1987-1996: With Addenda for 1937-1986. Brill.
    This volume is a continuation of "Philo of Alexandria: an Annotated Bibliography 1937-1986, published by Roberto Radice and David Runia in 1988 (second edition ...
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  15. Lucio Troiani (2003). Philo of Alexandria and Christianity at its Origins. In Francesca Calabi (ed.), Italian Studies on Philo of Alexandria. Brill Academic Publishers
     
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  16. Liliana Rosso Ubigli (2003). The Image of Israel in the Writings of Philo of Alexandria. In Francesca Calabi (ed.), Italian Studies on Philo of Alexandria. Brill Academic Publishers
     
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  17.  12
    Charles Brittain (2001). Philo of Larissa: The Last of the Academic Sceptics. OUP Oxford.
    This is the first book-length study of Philo , the principal philosophical teacher of Cicero. Charles Brittain reconstructs the Platonic Academy's gradual rejection of scepticism under Philo's leadership, which prepared the way for the revival of Platonism in the first century AD. The Appendix contains a full collection of the testimonia and 'fragments' of Philo.
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  18.  2
    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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  19.  7
    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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  20.  5
    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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  21.  11
    Marian Hillar, Philo of Alexandria. Internet Encyclopedia of Philosophy.
  22. David Winston (1985). Logos and Mystical Theology in Philo of Alexandria. Distributed by Ktav Pub. House.
  23. David Winston & John M. Dillon (1983). Two Treatises of Philo of Alexandria a Commentary on de Gigantibus and Quod Deus Sit Immutabilis.
  24.  72
    M. Bonazzi (2008). Towards Transcendence: Philo and the Renewal of Platonism in the Early Imperial Age. In Francesca Alesse (ed.), Philo of Alexandria and Post-Aristotelian Philosophy. Brill 233--251.
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  25.  1
    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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  26.  12
    David T. Runia (1995). Philo and the Church Fathers: A Collection of Papers. E.J. Brill.
    The extensive writings of the Jewish philosopher and exegete Philo of Alexandria (15 BCE to 50 CE) were preserved through the efforts of early Christians, who ...
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  27.  12
    David T. Runia (1986). Philo of Alexandria and the Timaeus of Plato. Brill.
    CHAPTER ONE AIM AND STRUCTURE OF THE STUDY About ten years before his death the Athenian philosopher Plato, securely settled in the Academy which he had ...
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  28. John Dillon (2009). Philo of Alexandria and Platonist Psychology. In Maha Elkaisy-Friemuth & John M. Dillon (eds.), The Afterlife of the Platonic Soul: Reflections of Platonic Psychology in the Monotheistic Religions. Brill
  29.  6
    D. E. L. Haynes (1957). Philo of Byzantium and the Colossus of Rhodes. Journal of Hellenic Studies 77:311.
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  30.  5
    John Christian Laursen (2002). Pyrrho, His Antecedents, and His Legacy, And: Philo of Larissa: The Last of the Academic Sceptics (Review). Journal of the History of Philosophy 40 (1):116-118.
  31.  15
    J. M. Dillon (1988). Philo of Alexandria and the "Timaeus" of Plato. Journal of the History of Philosophy 26 (4):658-660.
  32.  11
    David T. Runia (2000). The Idea and the Reality of the City in the Thought of Philo of Alexandria. Journal of the History of Ideas 61 (3):361-379.
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  33.  11
    Charles Brittain, Philo of Larissa. Stanford Encyclopedia of Philosophy.
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  34.  4
    Kent F. Moors (1979). Plato's Battle of Megara:Rep.368a. Southern Journal of Philosophy 17 (4):493-500.
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  35.  1
    J. A. Davison (1959). Dieuchidas of Megara. Classical Quarterly 9 (3-4):216-.
    It is immediately evident that the second sentence in this passage is incomplete; as it stands is fails to tell us what it was that Dieuchidas said execept in so far as it implies some connexion between either Solon of Peisistratus and the lines which we now reat at Iliad 2.558 ff. Many scholars have striven to fill the lacuna in accordance with their own views of what Dieuchidas ought to have written, and some have sought to use the resulting (...)
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  36.  2
    John Dillon (1981). Ganymede as the Logos: Traces of a Forgotten Allegorization in Philo? Classical Quarterly 31 (01):183-.
    Philo's attitude to the mythologizing activities of the Greeks is well known. In many passages he contrasts the practices of Greek writers unfavourably with that of Moses. In one passage , for example, he condemns those who see the Tower of Babel story asa reflection of that of Otus and Ephialtes' assault on Olympus; the truth, he asserts, is quite the contrary — the Greeks have borrowed the story from Moses. On the other hand, Philo is himself prepared (...)
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  37.  30
    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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  38. Joan E. Taylor (2003). Jewish Women Philosophers of First Century Alexandria: Philo's 'Therapeutae' Reconsidered. Oxford University Press Uk.
    The first-century ascetic Jewish philosophers known as the 'Therapeutae', described in Philo's treatise De Vita Contemplativa, have often been considered in comparison with early Christians, the Essenes, and the Dead Sea Scrolls. This study, which includes a new translation of De Vita Contemplativa, focuses particularly on issues of historical method, rhetoric, women, and gender, and comes to new conclusions about the nature of the group and its relationship with the allegorical school of exegesis in Alexandria. Joan E. Taylor argues (...)
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  39. Joan E. Taylor (2006). Jewish Women Philosophers of First-Century Alexandria: Philo's 'Therapeutae' Reconsidered. Oxford University Press Uk.
    The first-century ascetic Jewish philosophers known as the 'Therapeutae', described in Philo's treatise De Vita Contemplativa, have often been considered in comparison with early Christians, the Essenes, and the Dead Sea Scrolls. This study, which includes a new translation of De Vita Contemplativa, focuses particularly on issues of historical method, rhetoric, women, and gender, and comes to new conclusions about the nature of the group and its relationship with the allegorical school of exegesis in Alexandria. Joan E. Taylor argues (...)
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  40.  16
    Joan E. Taylor (2003). Jewish Women Philosophers of First-Century Alexandria: Philo's "Therapeutae" Reconsidered. Oxford University Press.
    The 'Therapeutae' were a Jewish group of ascetic philosophers who lived outside Alexandria in the middle of the first century CE. They are described in Philo's treatise De Vita Contemplativa and have often been considered in comparison with early Christians, the Essenes, and the Dead Sea Scrolls. But who were they really? This study focuses particularly on issues of history, rhetoric, women, and gender in a wide exploration of the group, and comes to new conclusions about the 'Therapeutae' and (...)
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  41. Joan E. Taylor (2006). Jewish Women Philosophers of First-Century Alexandria: Philo's 'Therapeutae' Reconsidered. OUP Oxford.
    The 'Therapeutae' were a Jewish group of ascetic philosophers who lived outside Alexandria in the middle of the first century CE. They are described in Philo's treatise De Vita Contemplativa and have often been considered in comparison with early Christians, the Essenes, and the Dead Sea Scrolls. But who were they really? This study focuses particularly on issues of history, rhetoric, women, and gender in a wide exploration of the group, and comes to new conclusions about the 'Therapeutae' and (...)
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  42.  20
    Harold Tarrant (2002). Philo of Larissa. Ancient Philosophy 22 (2):485-492.
  43. Wendy E. Helleman (1990). Philo of Alexandria on Deification and Assimilation to God. The Studia Philonica Annual 2:51-71.
  44.  10
    Tiberiu M. Popa (1999). Functions of the Typos Imagery in Philo of Alexandria. Ancient Philosophy 19 (Special):1-11.
  45.  28
    John Dillon (2004). Philo of Alexandria, On the Creation of the Cosmos According to Moses. Ancient Philosophy 24 (2):500-502.
  46.  25
    Gretchen Reydams-Schils (2002). Philo of Alexandria on Stoic and Platonist Psycho-Physiology. Ancient Philosophy 22 (1):125-147.
  47.  4
    R. T. Wallis (1972). Philo of Alexandria Antonio Maddalena: Filone Alessandrino (Biblioteca di Filosofia, 2.) Pp. 486. Milan: Mursia, 1970. Cloth, L.8,000. [REVIEW] The Classical Review 22 (03):341-342.
  48.  9
    David Winston (1994). Exegesis and Philosophy: Studies on Philo of Alexandria. Ancient Philosophy 14 (1):224-231.
  49.  20
    David Winston (1992). Philo of Alexandria and the Timaeus of Plato. Ancient Philosophy 12 (1):222-227.
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  50.  7
    Thomas A. Blackson (2004). Philo of Larissa. Philosophy and Phenomenological Research 68 (3):738-740.
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