The Law of Nature in Philo and Cicero

Horsley, Richard A.

doi:10.1017/s0017816000025566

Cited by 24 publications

(3 citation statements)

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“…theios aner) figūrą Ciceronas ten įprasmino per suverenaus moralinio subjekto (lot. vir optimus in civitate) sąvoką (Horsley 1978;35-59;Fiori 2014;187-202). Cicerono išskleistame stoikų idėjų kontekste Poseidonijo istorizmas įgavo Romai daug suprantamesnę teisinę formą, apimančią ne tik dvasinį elitą, bet ir kiekvieną pilietį.…”

Section: Heimarmeneunclassified

The Crisis of the Political. An Individual and the Cosmopolis

Kazlauskas

2022

SMV

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The purpose of this paper is to identify the most important problems of the crisis of the political in the first stage of Western civilization – the Greek world in the IV–II centuries BC. The crisis of the political is treated as a unique constellation of political, supra-political, and apolitical factors. The paper explores a hypothesis of how the power elite eliminates the core features of the political – tensions of consciousness and natural human hostilities – and substitutes them with management techniques that cause public apathy towards previously established democratic institutions. A theatrical model of life with an intensified function of individualizing social roles is an unavoidable result of such processes.

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Section: Heimarmeneunclassified

The Crisis of the Political. An Individual and the Cosmopolis

Kazlauskas

2022

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“…50 Origen does not hesitate to equate the law of the mind with God's law, 51 and such agreement between the two is also basic to the Stoic philosophical tradition. 52 Indeed, Crouzel has observed that for Origen the hegemonikon "dirige son activité et que est une parcelle ou une émanation de la Raison universelle." 53 As "l'organe de la contemplation divine," the hegemonikon contains both an intellectual and moral sense, and is the principle of the supernatural realities.…”

Section:  Deterministic and Origenian Anthropologymentioning

confidence: 99%

Volitional Sin in Origen'sCommentary on Romans

Bagby

2014

H. Theolo. Review

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The study of Origen's anthropology has generated a great deal of interest in the last few decades. This ongoing reassessment has filled considerable lacunae and redressed fundamental misconceptions in this area of his thought. There remains, however, an aspect of his anthropology in need of more thorough analysis. Scholarship on Origen's understanding of sin remains underdeveloped. Most studies of his conception of sin have concerned themselves with his famous teaching on the preexistent fall found inFirst Principles. Seldom has scholarship traced this theme beyond this early treatise. A notable exception is the ambitious attempt by Georg Teichtweier to offer a comprehensive account of Origen's understanding of sin in hisDie Sündenlehre des Origenes. However, the scope of Teichtweier's project is so broad that any sustained expression of any particular aspect of Origen's hamartiological teaching is inhibited.

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“…While Koester is probably correct that the concept of natural law that has been so pervasive in Western history receives its foundational expression in Philo, the sources evince natural law as a pre-Philonic Stoic concept which has roots in philosophical traditions about the naturalness of unwritten law. See further Horsley 1978; Winston 1983: 381-88; Remus 1984: 5-18; Vander Waerdt 1994: 272-308; Deﬁlippo and Mitsis 1994: 252-71; Najman 1999: 55-73; 2003a: 79-80; Martens 2003: 14-15, 18, 76, 85.…”

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confidence: 99%

Paul’s Freedom and Moses’ Veil: Moral Freedom and the Mosaic Law in 2 Corinthians 3.1–4.6 in Light of Philo

Keddie

2015

Journal for the Study of the New Testament

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Whereas 2 Cor. 3.1–4.6 is traditionally understood as a polemic against Judaeans and the Mosaic law, a close examination of its rhetoric of moral freedom in light of nearly contemporaneous philosophers, and Philo of Alexandria in particular, necessitates a different conclusion. As part of his self-depiction as a sophos, Paul critiques Moses’ mediation of the law by invoking Stoic philosophical traditions which relativize slavery and freedom and assert that written codes of law are insufﬁcient for freedom in order to claim that Moses limited divine revelation. In this way, Paul casts Moses’ mediation as a foil for his mediation of the gospel, which allegedly does not limit revelation but affords freedom apart from the written law. Paul never castigates the law or Judaeans; instead, he critiques Mosaic mediation in order to bolster his own authority as a mediator of divine revelation.

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The Law of Nature in Philo and Cicero

Cited by 24 publications

References 3 publications

The Crisis of the Political. An Individual and the Cosmopolis

The Crisis of the Political. An Individual and the Cosmopolis

Volitional Sin in Origen'sCommentary on Romans

Paul’s Freedom and Moses’ Veil: Moral Freedom and the Mosaic Law in 2 Corinthians 3.1–4.6 in Light of Philo

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