The Adventure of Philosophy (Contributions in Philosophy; 71)

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To call Isidore and Philo the Pythagoreans is certainly quite ingenious. Philo's 'Pythagoreanism' has recently been discussed. The words of Clement quoted just above Strom. I 37, 6 perfectly agree with the latter assumption, and, given the context in which epithet is used, the former one also appears to be quite justified.

So, basically I find myself in agreement with D. To give Clement justice one can remember, that he acknowledges his debt to Philo, since his name is expressly mentioned in the beginning of three of the four long sequences of borrowings which constitute as A. Since Clement considers Philo as belonging to the same exegetical tradition, he probably thinks that acknowledgment of a friendly source is not so important. On the contrary, as the text shows, he always gives the exact reference in cases of polemics.

Clement's attitude towards the material and ideas borrowed from his Jewish predecessor is very 'creative': normally, he appears to use several Philo's treatises simultaneously and always extends his interpretations beyond Philo's exegetical limits, offering at least one new simile with expressly Christian meaning.

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Isidore the Gnostic's 'affinity of thought' with the Pythagoreans points in quite a different direction. It is the Pythagoreans who should be blamed for propagation of the two-soul theory, therefor.

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Clement thinks that the Pythagorean doctrine, especially in the form it is taken over by Isidore, must be abandoned, as well as the Pythagorean 'isonomia', appropriated by some Gnostics. Lack of criticism and bad will brought these theories forth:. Pythagorizing Gnostics subjected to severe critique in several other places of the Stromateis. I restrict myself to two instances.

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First, the Pythagorean ideas of the Monad and 'community spirit', understood badly, are found among the source of Carpocratian heresy. In a tract On Righteousness otherwise unknown by this Epiphanes quoted by Clement in some length it is said that God in his 'righteousness' treats everybody equally, all men as well as irrational animals.

Consequently, if God created everything in common and brings the female to male in common and joins all animals in a similar way, why should human beings be an exception to this rule and do not hold wives in common? III 5,1 ff. While the idea of 'isonomia' itself is dear to Clement cf. II 92, 1 , the conclusions derived by Epiphanes are rejected.

In this particular case it is not so difficult indeed, because the argument of Epiphanes is based on such obvious confusion of the terms common and equal that it rejects itself. Now let us consider a second example. Clement says, that Marcion and his followers derived their doctrine that birth is evil from Plato and the Pythagoreans.

They hold the view that the soul is punished in the body and transmigrate III 12, 1ff; 13, in accordance with Philolaus:. The follower of Pythagoras says: "The theologians and the wise man of old witness that the soul is yoked to the body to undergo acts of punishment and is buried in it as in a grave" Strom. B 44 DK. Again Clement is apt to fight for the authority and good name of the ancient sage.

Philolaus, by the way, is quoted once more in the Stromateis , but this time with obvious approval. If you previously purchased this article, Log in to Readcube. Log out of Readcube. The full text of this article hosted at iucr. If you do not receive an email within 10 minutes, your email address may not be registered, and you may need to create a new Wiley Online Library account.

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1 problems of justice

Free download. Book file PDF easily for everyone and every device. This Book have some digital formats such us :paperbook, ebook, kindle, epub, fb2 and another formats. A Companion to Philosophy in Australia and New Zealand Pythagorean abstinentia should be based on reason and judgment rather than tradition or a rite. Graham Oppy, N.

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