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By Walter Wilson

Within the treatise On Virtues (part of his so-called Exposition of the Law), Philo of Alexandria demonstrates how Moses, his legislation, and the state constituted via those legislation each one embrace yes widely-discussed ethical values, particularly, braveness (andreia), humanity (philanthropia), repentance (metanoia), and the Aristocracy (eugeneia). even though it makes vast use of fabric drawn from the Pentateuch, what the treatise offers is much greater than a remark on scripture. fairly, it contributes to a cosmopolitan apologetic reconstruction of Jewish origins, idealized in line with the rules of either Greek philosophy and Roman political tradition. Guided through such rules, Philo endeavors to set up the ethical, criminal, and social prestige of Judaism in the Greco-Roman international.

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Additional info for Philo of Alexandria On Virtues: Introduction, Translation, and Commentary (Philo of Alexandria Commentary)

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V. Rome/ Romans. , Legat. –; cf. Flacc. –). More important, in a writing like the Exposition, Philo also endeavors to construct an image of Judaism that makes such a political and cultural strategy plausible. This would have involved examining the Mosaic tradition through the eyes of its “significant others,”38 demonstrating how it establishes the best polity by standards embraced by the Roman ruling classes and is therefore deserving of respect in a world dominated by Roman power. ”39 Much like the Egyptian Jews of Moses’ time, the members of this group were anxious for citizenship and equal rights (Mos.

Lev :) and, by implication, from killing their own newborn infants (§§ –). Killing a mother animal and its offspring on the same day is also forbidden (cf. Lev :); this includes also pregnant animals and, by implication, pregnant women (§§ –). Furthermore, they are not to cook a lamb in its mother’s milk (§§ – ; cf. Exod :; :; Deut :) or muzzle a threshing ox (§ ; cf. Deut :). Finally, they are not to yoke an ox and an ass together for plowing (cf. Deut :) and, by implication, not to treat non-Jews unjustly (§§ –).

Legat. –; cf. Flacc. –). More important, in a writing like the Exposition, Philo also endeavors to construct an image of Judaism that makes such a political and cultural strategy plausible. This would have involved examining the Mosaic tradition through the eyes of its “significant others,”38 demonstrating how it establishes the best polity by standards embraced by the Roman ruling classes and is therefore deserving of respect in a world dominated by Roman power. ”39 Much like the Egyptian Jews of Moses’ time, the members of this group were anxious for citizenship and equal rights (Mos.

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