Tiresias: The Ancient Mediterranean Religions Source Database

9221

Philo Of Alexandria, On The Preliminary Studies, 18

nan And dialectic science, which is the sister, the twin sister of rhetoric, as some persons have called it, separating true from false arguments, and refuting the plausibilities of sophistical arguments, will cure the great disease of the soul, deceit. It is profitable, therefore, to aide among these and other sciences resembling them, and to devote one's especial attention to them. For perhaps, I say, as has happened to many, we shall become known to the queenly virtues by means of their subjects and handmaidens.

Intertexts (texts cited often on the same page as the searched text):

15 results
1. Hebrew Bible, Genesis, 9.20, 16.1 (9th cent. BCE - 3rd cent. BCE) 16.1. וְשָׂרַי אֵשֶׁת אַבְרָם לֹא יָלְדָה לוֹ וְלָהּ שִׁפְחָה מִצְרִית וּשְׁמָהּ הָגָר׃ 16.1. וַיֹּאמֶר לָהּ מַלְאַךְ יְהוָה הַרְבָּה אַרְבֶּה אֶת־זַרְעֵךְ וְלֹא יִסָּפֵר מֵרֹב׃ 9.20. And Noah, the man of the land, began and planted a vineyard." 16.1. Now Sarai Abram’s wife bore him no children; and she had a handmaid, an Egyptian, whose name was Hagar."
2. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
3. Philo of Alexandria, On The Life of Abraham, 251 (1st cent. BCE - missingth cent. CE) 251. And that you may have no suspicion of any jealousy on my part, take, if you will, my own handmaid to wife; who is a slave indeed as to her body, but free and noble as to her mind; whose good qualities I have for a long time proved and experienced from the day when she was first introduced into my house, being an Egyptian by blood, and a Hebrew by deliberate choice.
4. Philo of Alexandria, On Husbandry, 16 (1st cent. BCE - missingth cent. CE) 16. for when it simplifies twofold and ambiguous expressions, and when it solves specious plausibilities entangled in sophisms, and utterly destroys seductive deceits, the greatest allurement and ruin to the soul, by means of its own expressive and clear language, and its unambiguous demonstrations, it makes the whole mind smooth like wax, and ready to receive all the innocent and very praiseworthy impressions of sound natural and moral philosophy. IV.
5. Philo of Alexandria, On The Cherubim, 3-4, 51, 7-10 (1st cent. BCE - missingth cent. CE) 10. Why then do we wonder if God once for all banished Adam, that is to say, the mind out of the district of the virtues, after he had once contracted folly, that incurable disease, and if he never permitted him again to return, when he also drives out and banishes from wisdom and from the wise man every sophist, and the mother of sophists, the teaching that is of elementary instruction, while he calls the names of wisdom and of the wise man Abraham, and Sarah. IV. 10. He also considered this point, in the second place, that it is indispensable that the soul of the man who is about to receive sacred laws should be thoroughly cleansed and purified from all stains, however difficult to be washed out, which the promiscuous multitude of mixed men from all quarters has impregnated cities with;
6. Philo of Alexandria, On The Preliminary Studies, 10-13, 139, 14, 141, 15, 154, 16-17, 180, 19-27, 34-44, 48-49, 5, 50-51, 53, 56-58, 61, 63, 65, 9, 1 (1st cent. BCE - missingth cent. CE) 1. But Sarah the wife of Abraham had not borne him any child. And she had an Egyptian handmaiden, who name was Hagar. And Sarah said unto Abraham, Behold, the Lord has closed me up, so that I should not bear children; go in unto my handmaiden that thou mayest have children by Her.
7. Philo of Alexandria, On The Change of Names, 255, 61-62, 77-80, 10 (1st cent. BCE - missingth cent. CE) 10. And what wonder is there if the living God is beyond the reach of the comprehension of man, when even the mind that is in each of us is unintelligible and unknown to us? Who has ever beheld the essence of the soul? the obscure nature of which has given rise to an infinite number of contests among the sophists who have brought forward opposite opinions, some of which are inconsistent with any kind of nature.
8. Philo of Alexandria, On Sobriety, 9, 8 (1st cent. BCE - missingth cent. CE)
9. Philo of Alexandria, On Dreams, 1.240 (1st cent. BCE - missingth cent. CE) 1.240. Do you not see that encyclical instruction, that is, Hagar, says to the angel, "Art thou God who seest Me?" for she was not capable of beholding the most ancient cause, inasmuch as she was by birth a native of Egypt. But now the mind begins to be improved, so as to be able to contemplate the governor of all the powers;
10. Philo of Alexandria, On The Life of Moses, 2.39 (1st cent. BCE - missingth cent. CE) 2.39. for just as I suppose the things which are proved in geometry and logic do not admit any variety of explanation, but the proposition which was set forth from the beginning remains unaltered, in like manner I conceive did these men find words precisely and literally corresponding to the things, which words were alone, or in the greatest possible degree, destined to explain with clearness and force the matters which it was desired to reveal.
11. Philo of Alexandria, Allegorical Interpretation, 3.244 (1st cent. BCE - missingth cent. CE)
12. Philo of Alexandria, That Every Good Person Is Free, 80 (1st cent. BCE - missingth cent. CE) 80. and leaving the logical part of philosophy, as in no respect necessary for the acquisition of virtue, to the word-catchers, and the natural part, as being too sublime for human nature to master, to those who love to converse about high objects (except indeed so far as such a study takes in the contemplation of the existence of God and of the creation of the universe), they devote all their attention to the moral part of philosophy, using as instructors the laws of their country which it would have been impossible for the human mind to devise without divine inspiration.
13. New Testament, Acts, 17.23 (1st cent. CE - 2nd cent. CE) 17.23. For as I passed along, and observed the objects of your worship, I found also an altar with this inscription: 'TO AN UNKNOWN GOD.' What therefore you worship in ignorance, this I announce to you.
14. New Testament, Galatians, 4.21-4.31 (1st cent. CE - 1st cent. CE) 4.21. Tell me, you that desire to be under the law, don't you listen to thelaw? 4.22. For it is written that Abraham had two sons, one by thehandmaid, and one by the free woman. 4.23. However, the son by thehandmaid was born according to the flesh, but the son by the free womanwas born through promise. 4.24. These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. 4.25. For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. 4.26. But the Jerusalem that is above isfree, which is the mother of us all. 4.27. For it is written,"Rejoice, you barren who don't bear. Break forth and shout, you that don't travail. For more are the children of the desolate than of her who has a husband. 4.28. Now we, brothers, as Isaac was, are children of promise. 4.29. But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. 4.30. However what does the Scripture say? "Throw out the handmaid and herson, for the son of the handmaid will not inherit with the son of thefree woman. 4.31. So then, brothers, we are not children of ahandmaid, but of the free woman.
15. Diogenes Laertius, Lives of The Philosophers, 7.41, 7.45, 7.62, 7.78-7.79 (3rd cent. CE - 3rd cent. CE) 7.41. Diogenes of Ptolemas, it is true, begins with Ethics; but Apollodorus puts Ethics second, while Panaetius and Posidonius begin with Physics, as stated by Phanias, the pupil of Posidonius, in the first book of his Lectures of Posidonius. Cleanthes makes not three, but six parts, Dialectic, Rhetoric, Ethics, Politics, Physics, Theology. But others say that these are divisions not of philosophic exposition, but of philosophy itself: so, for instance, Zeno of Tarsus. Some divide the logical part of the system into the two sciences of rhetoric and dialectic; while some would add that which deals with definitions and another part concerning canons or criteria: some, however, dispense with the part about definitions. 7.45. The study of syllogisms they declare to be of the greatest service, as showing us what is capable of yielding demonstration; and this contributes much to the formation of correct judgements, and their arrangement and retention in memory give a scientific character to our conception of things.An argument is in itself a whole containing premisses and conclusion, and an inference (or syllogism) is an inferential argument composed of these. Demonstration is an argument inferring by means of what is better apprehended something less clearly apprehended.A presentation (or mental impression) is an imprint on the soul: the name having been appropriately borrowed from the imprint made by the seal upon the wax. 7.62. Partition in logic is (according to Crinis) classification or distribution of a genus under heads: for instance, of goods some are mental, others bodily.Verbal ambiguity arises when a word properly, rightfully, and in accordance with fixed usage denotes two or more different things, so that at one and the same time we may take it in several distinct senses: e.g. in Greek, where by the same verbal expression may be meant in the one case that A house has three times fallen, in the other that a dancing-girl has fallen.Posidonius defines Dialectic as the science dealing with truth, falsehood, and that which is neither true nor false; whereas Chrysippus takes its subject to be signs and things signified. Such then is the gist of what the Stoics say in their theory of language. 7.78. of conclusive some are denoted by the common name of the whole class, conclusive proper, others are called syllogistic. The syllogistic are such as either do not admit of, or are reducible to such as do not admit of, immediate proof in respect of one or more of the premisses; e.g. If Dion walks, then Dion is in motion; but Dion is walking, therefore Dion is in motion. Conclusive specifically are those which draw conclusions, but not by syllogism; e.g. the statement It is both day and night is false: now it is day; therefore it is not night. Arguments not syllogistic are those which plausibly resemble syllogistic arguments, but are not cogent proof; e.g. If Dion is a horse, he is an animal; but Dion is not a horse, therefore he is not an animal. 7.79. Further, arguments may be divided into true and false. The former draw their conclusions by means of true premisses; e.g. If virtue does good, vice does harm; but virtue does good, therefore vice does harm. Those are false which have error in the premisses or are inconclusive; e.g. If it is day, it is light; but it is day, therefore Dion is alive. Arguments may also be divided into possible and impossible, necessary and not necessary. Further, there are statements which are indemonstrable because they do not need demonstration; they are employed in the construction of every argument. As to the number of these, authorities differ; Chrysippus makes them five. These are assumed alike in reasoning specifically conclusive and in syllogisms both categorical and hypothetical.

Subjects of this text:

subject	book bibliographic info
abel	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 233
abraham	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 157; Sly (1990), Philo's Perception of Women, 151
alexandre,monique	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 106
allegory	Sly (1990), Philo's Perception of Women, 151
apollonius dyscolus	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 108
arithmology	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 233
cain	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 233
cleansing	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 233
colson,f.h.	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 106
deceit	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 106, 108
dialectic	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 106, 108; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 233
didymus the blind	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 233
diodorus siculus	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 233
diogenes laertius	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 108
dionysius of halicarnassus	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 233
distinction	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 106
division	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 106
egypt	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 157
egyptians	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 157
essenes	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 108
galen	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 108
geometry	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 106
hagar	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 157; Sly (1990), Philo's Perception of Women, 151
intellect	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 106
isaac	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 157
ishmael	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 157
jews/judeans/ioudaioi,and ethnicity in philo	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 157
josephus	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 108
logic,stoic	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 233
logic	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 108
metaphorical language,use of	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 233
metaphorical language/use	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 106
moderation	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 108
paideia/greek education	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 157
passions	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 106, 108
paul	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 233
philo,vocabulary	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 233
philo	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 157
pleasure	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 108
proposition	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 233
rhetoric	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 106, 108; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 233
runia,david	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 108
sarah	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 157; Sly (1990), Philo's Perception of Women, 151
sophist	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 233
sophists	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 106, 108
soul	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 106, 108; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 233
strabo	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 233
syllogism	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 233
virginity	Sly (1990), Philo's Perception of Women, 151
virtue,acquisition of'	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 108
wisdom	Sly (1990), Philo's Perception of Women, 151