论斐洛的伦理神学及其核心概念自然律解析
摘要
以希伯莱圣经为文本的宗教学说中,伦理神学必然占有一个重要的地位。这里伦理神学中所说的神学是从词源的角度进行定义的神学,而非基督宗教意义上的神学。神学一词theology,正是由theos和logos合成的,意即“关于神的道理、学说”。斐洛的伦理神学是斐洛全部思想的落脚点,它从对犹太教神的信仰和人类理性的角度出发,去研究人达成信仰时所遵循的一些原则。这些原则在斐洛那里是从神获得确信与合法地位的,顺承了自犹太教发轫的自然律传统,但到了斐洛的时代,受到希腊化的影响,只有对其重新加以阐释才能满足希腊化犹太人的宗教诉求。
顺应这个要求,斐洛以犹太一神教为宗教思想基础,以希腊哲学的理性概念的思辨作为形而上学基础,以寓意阐释法作为方法论基础,在论述中始终强调道德诫律重要性,由此重新建构了伦理神学。
自然律乃是斐洛整个思想体系中的核心观念。通过对希腊哲学中斯多亚学派和柏拉图主义理论的辩证吸收,斐洛将世界的创造者和立法者的超越的神的理念加以转化,完成了为自然律理论寻找超越背景的任务。通过把自己对犹太教传统意义上对神的理解变得更为抽象和思辨,将神的存在本身与神的创造分开,从而造成一个存在意义上的神与功能化的神即逻各斯,将自然律理论定义为神创造宇宙时先于宇宙的逻各斯在自然秩序范围内的体现,使得自然律概念与希伯莱《圣经》中神圣创世和神的诫命以及对逻各斯的信仰协调起来。
这个步骤的完成只是奠定了斐洛伦理神学中最重要的理论根基问题。无论是基于犹太教的传统,还是斐洛理论的落脚点,最终都要落实到伦理实践中,运用到在现实生活中对犹太教伦理本质的保护和传承中去。
犹太教中对神本质持有这样一种观念:认识神和获得拯救就是在生活中按照神的命令行事,认识神和获得拯救不再是追求某种超验的东西和知识,而是现世的伦理行为。通过德性的生活,每个信仰者都可以塑造自身的宗教存在。每个个体都具有了自由渴求神、爱神的权利。在先知的话语中,认识神与行公义就成为同一种东西,神所言即诫律。在此基础上建立起来的宗教与伦理生活相结合的方式使得犹太人用现实性的方式解决了朝向上帝的超现实的问题,确定了人在万能上帝面前的尊严,建立了在人人平等基础上的对人性的尊重,建构了自己的宗教生命和生活的意义。
斐洛的伦理神学涉及很多问题,主要有这么几个:斐洛伦理神学中包含的希腊伦理内容、神权与人类自由、神秘主义方法的产生、伦理神学目标的实现依靠的一种神秘主义体验、肉体与灵魂的关系、律法以及斐洛理想伦理典范摩西。
经过斐洛的论证,自然律理论带上了希腊和希伯莱的双重色彩,具备了联结超越与内在,神与人,宗教与生活的中介性质。将对神的追求与按照自然律的要求生活的合一,使得对超越的追求有了现实的着手点。斐洛的理论落脚于伦理,最终完成了从希腊式的论证向希伯莱宗教本位的回归,凸现了斐洛作为一个犹太人的精神实质。
The ethical theology occupies an important situation in the religious theory that based on the Hebrew Bible. The "ethical theology" that we talk about is defined according to the origin of the word, while not the definition of the word in Christianity. "Theology" is composed of "theos" and "logos" which means the theory or the principles of the gods. Philo's ethical theology is the basement of his whole theory, and it starts off the faith of the God of the Judaism and the human reason in order to find the principles of how to practice the faith. These principles attain the assurance and the legitimacy from the God that follows the traditions of the natural law in the Judaism. At the time of Philo, because of the strong influence of Greek culture, the Hebrew Bible must be explained under the new historical background or it couldn't be understood for the Jew of Alexandria.
In order to finish the historical task, Philo constructed his own ethical theology that based on the Judaism, the Greek philosophy, allegorical method and his scriptural presuppositions. In his whole ethical theology Philo insisted the Hebraic moral commandments.
The natural law is the core of Philo's theory. By studying the theory of Stoic and Platonism, he assimilated the concepts of Creator and transcend legislator into his own theory, and found the transcend background of the natural law. He changed the traditional understanding of the concept of God much abstract and logical, and he separated the existing of God and the function of God. Then he defined the natural law as the appearance of logos that exists before the creation of the world, which harmonized the natural law, the faith of logos and the commandments in the Hebrew Bible.
This step is only the basement of Philo's ethical theology. He has to carry out his theory to the ethical practice, and he must use his theory to protect the essence of Judaism.
The Jew believes that: the redemption doesn't mean the chasing of the knowledge of God, but means the practice of the God's commandments in everyday life. Through his moral life, every believer can create his own existing in the religion. Each one has the right to love God. In the prophetic words, the knowing and the behavior became one thing. What the God said is commandment. The way of thinking combined the religion and life together. The Jew uses a practical way to resolve the transcend problem, and assure the dignity on the face of the omnipotent God.
Philo's ethical is concerned of a lot of questions, and here we only talk about several much important. For example, the Greek context contained in Philo's ethical theology, the divine rights and the human responsibility, the method of mysticism, the experience of mysticism, the relationship of the body and the mind.
Through the argument of Philo, the theory of natural law got the color of Hellenism and Judaism. The works of Philo of Alexandria constitute the earliest extensive body of writings in which appears a conscious effort to harmonize and to merge the traditions of Greek philosophy and of Biblical religion.
顺应这个要求,斐洛以犹太一神教为宗教思想基础,以希腊哲学的理性概念的思辨作为形而上学基础,以寓意阐释法作为方法论基础,在论述中始终强调道德诫律重要性,由此重新建构了伦理神学。
自然律乃是斐洛整个思想体系中的核心观念。通过对希腊哲学中斯多亚学派和柏拉图主义理论的辩证吸收,斐洛将世界的创造者和立法者的超越的神的理念加以转化,完成了为自然律理论寻找超越背景的任务。通过把自己对犹太教传统意义上对神的理解变得更为抽象和思辨,将神的存在本身与神的创造分开,从而造成一个存在意义上的神与功能化的神即逻各斯,将自然律理论定义为神创造宇宙时先于宇宙的逻各斯在自然秩序范围内的体现,使得自然律概念与希伯莱《圣经》中神圣创世和神的诫命以及对逻各斯的信仰协调起来。
这个步骤的完成只是奠定了斐洛伦理神学中最重要的理论根基问题。无论是基于犹太教的传统,还是斐洛理论的落脚点,最终都要落实到伦理实践中,运用到在现实生活中对犹太教伦理本质的保护和传承中去。
犹太教中对神本质持有这样一种观念:认识神和获得拯救就是在生活中按照神的命令行事,认识神和获得拯救不再是追求某种超验的东西和知识,而是现世的伦理行为。通过德性的生活,每个信仰者都可以塑造自身的宗教存在。每个个体都具有了自由渴求神、爱神的权利。在先知的话语中,认识神与行公义就成为同一种东西,神所言即诫律。在此基础上建立起来的宗教与伦理生活相结合的方式使得犹太人用现实性的方式解决了朝向上帝的超现实的问题,确定了人在万能上帝面前的尊严,建立了在人人平等基础上的对人性的尊重,建构了自己的宗教生命和生活的意义。
斐洛的伦理神学涉及很多问题,主要有这么几个:斐洛伦理神学中包含的希腊伦理内容、神权与人类自由、神秘主义方法的产生、伦理神学目标的实现依靠的一种神秘主义体验、肉体与灵魂的关系、律法以及斐洛理想伦理典范摩西。
经过斐洛的论证,自然律理论带上了希腊和希伯莱的双重色彩,具备了联结超越与内在,神与人,宗教与生活的中介性质。将对神的追求与按照自然律的要求生活的合一,使得对超越的追求有了现实的着手点。斐洛的理论落脚于伦理,最终完成了从希腊式的论证向希伯莱宗教本位的回归,凸现了斐洛作为一个犹太人的精神实质。
The ethical theology occupies an important situation in the religious theory that based on the Hebrew Bible. The "ethical theology" that we talk about is defined according to the origin of the word, while not the definition of the word in Christianity. "Theology" is composed of "theos" and "logos" which means the theory or the principles of the gods. Philo's ethical theology is the basement of his whole theory, and it starts off the faith of the God of the Judaism and the human reason in order to find the principles of how to practice the faith. These principles attain the assurance and the legitimacy from the God that follows the traditions of the natural law in the Judaism. At the time of Philo, because of the strong influence of Greek culture, the Hebrew Bible must be explained under the new historical background or it couldn't be understood for the Jew of Alexandria.
In order to finish the historical task, Philo constructed his own ethical theology that based on the Judaism, the Greek philosophy, allegorical method and his scriptural presuppositions. In his whole ethical theology Philo insisted the Hebraic moral commandments.
The natural law is the core of Philo's theory. By studying the theory of Stoic and Platonism, he assimilated the concepts of Creator and transcend legislator into his own theory, and found the transcend background of the natural law. He changed the traditional understanding of the concept of God much abstract and logical, and he separated the existing of God and the function of God. Then he defined the natural law as the appearance of logos that exists before the creation of the world, which harmonized the natural law, the faith of logos and the commandments in the Hebrew Bible.
This step is only the basement of Philo's ethical theology. He has to carry out his theory to the ethical practice, and he must use his theory to protect the essence of Judaism.
The Jew believes that: the redemption doesn't mean the chasing of the knowledge of God, but means the practice of the God's commandments in everyday life. Through his moral life, every believer can create his own existing in the religion. Each one has the right to love God. In the prophetic words, the knowing and the behavior became one thing. What the God said is commandment. The way of thinking combined the religion and life together. The Jew uses a practical way to resolve the transcend problem, and assure the dignity on the face of the omnipotent God.
Philo's ethical is concerned of a lot of questions, and here we only talk about several much important. For example, the Greek context contained in Philo's ethical theology, the divine rights and the human responsibility, the method of mysticism, the experience of mysticism, the relationship of the body and the mind.
Through the argument of Philo, the theory of natural law got the color of Hellenism and Judaism. The works of Philo of Alexandria constitute the earliest extensive body of writings in which appears a conscious effort to harmonize and to merge the traditions of Greek philosophy and of Biblical religion.
引文
人历史,共20卷。
5 John M.G.Barclay,Jews in the Mediterranean Diaspora:From Alexandrea to Trajan(323BCE-117CE)[M].T&T Clark LTD,1996,p.60.
6 John M.G.Barclay,Jews in the Mediterranean Diaspora:From Alexandrea to Trajan(323BCE-117CE)[M].T&T Clark LTD,1996,p.60.
7 Ellen Bimbaum,Two Millennia Later:General Resources and Particular Perspectives on Philo the Jew[J].Currents in Biblical Research,Vol.4(2),pp.241-276.
8 第一部参考文献包括八种语言的作品(Radice和Runia 1992:ⅩⅤ),第二部包括了几乎所有可能使用的十九种语言(Runia 2000:Ⅺ)Ellen Bimbaum,Two Millennia Later:General Resources and Particular Perspectives on Philo the Jew[J].Currents in Biblical Research,Vol.4(2),pp.241-276.
9 Runia于1989年再次出版了Studia Philonica这份早期杂志(Mack和Hilgert 1972-80),并更名为The Studia Philonica Annual(SPha)(参看,即,Runia 1989-90,1992-96,1998)。这份期刊现在由Runia和Sterling共同编辑(1999-现在),包括文章;书评;研究工具;新闻和与斐洛相关的会议、事件和出版物;并且出版了纪念文集。
10 Http://www.tlg.uci.edu
11 Http://www.earlychristianwritings.con/yonge Http://www.nd.edu/～philojud Http://www.torreys.org/bible/philopag.html Http://website.hibo.no/alu/seksjon/krl/kaare/filon Http://www.logos.com/products/prepub/details/2219
1 第一圣殿时期:第一次巴比伦大流放公元前597年;第二次巴比伦大流放公元前586年
2 塞西尔·罗思著.简明犹太民族史[M].黄福武 王丽丽等译.济南:山东大学出版社,1997.P175.
3 John M.G.Barclay,Jews in the Mediterranean Diaspora:From Alexandrea to Trajan 323BCE-117CE)[M].T&T Clark LTD,1996.p.25.
4 Her.81
5 Mos.215-216
6 Legat.210
7 Decal.91
8 Spec.leg.I.32
9 Op.171
10 Op.24-25
11 Ebr.154
12 Cher.125
13 Deus.162
14 斐洛.论《创世记》[M].王小朝 戴伟清 译.香港:汉语基督教文化研究所,1998,P.11
15 斐洛.论《创世记》[M].王小朝 戴伟清 译.香港:汉语基督教文化研究所,1998,P.25
16 《古希腊哲学》[M].苗力田主编,北京:中国人民大学出版社,1995,R368
17 《以斯拉记》7:10
18 J.Neusner,The study of ancient Judaism[M].New York:Oxford University Press,1981,1.55-92,P.62
19 阿拉米语:古代近东的通用语言和波斯帝国的官方语言,近代通常指叙利亚的一种方言。属阿非罗-亚细亚语系闪语族西支。阿拉米语在中近东文化史上有着重要意义。公元前6世纪以前的2000年中,古代语言阿卡德语的两种方言—亚述语和巴比伦语—在近东广为通行,但到公元前6世纪,阿拉米语逐渐取代了它们,成为近东的共同语言,其后又成为波斯帝国的官方语言。基督教《圣经》的《旧约全书》中有一部分是用阿拉米语写的,历史传说认为,耶稣也使用阿拉米语的一种方言。
20 Theagenes of Rhegium:公元六世纪希腊文艺批评家,写出首部关于荷马史诗的诠释性作品。
21 斐洛.论《创世记》[M].王小朝 戴伟清 译.香港:汉语基督教文化研究所,1998,P.4
22 LA 71
23 斐洛.论《创世记》fM].王小朝 戴伟清 译.香港:汉语基督教文化研究所,1998,P.196
117 Cher.Ⅰ.27-28;Scar.59;Abr.124-125;QE 2.68
118 Her.166
119 Conf.136-137
120 QG 4.2
121 Fug,94-95
122 Conf.63
123 Sacr.65
124 Abr.124-125
125 Gig.20
126 Fug.112参见《希腊化世界中的犹太人:斐洛思想引论》[M](英) 威廉逊著;徐开来,林庆华译.北京:华夏出版社,2003.1 P126
127 Her.188
128 Deus.47
129 Deus.48
130 Gig.61
131 LA Ⅰ.37
132 Gig.27
133 Her,234-236;Det.90
134 Praem 39-40
135 Pream 43
136 Mut.4-6
137 Pream.45-46
138 Plant.10
139 LA 1.43
140 Aet.84
141 Somn.Ⅰ.228-230
142 LA Ⅱ.86
143 Det.118
144 LA Ⅲ.175-176
145 Det.115-117
146 Num.16:48
147 Her.205-206
148 Mos.Ⅱ.134
149 LA Ⅱ.86
15o Somn.Ⅱ.249
151 Her.112-113
152 LA Ⅰ.45
153 LA Ⅲ.207
154 Somn.Ⅰ.229-230
155 Somn.Ⅰ.230
156 LA.Ⅰ.37-38
157 Pream.51
158 Ebr.34-64
159 Op.24-25
160 Plant.9
161 Fug.112
162 Op.69ff参见斐洛.论《创世记》[M].王小朝 戴伟清 译.香港:汉语基督教文化研究所,1998,P.38
163 Op.70-71参见斐洛.论《创世记》[M].王小朝 戴伟清 译.香港:汉语基督教文化研究所,1998,P.38
164 Abr.3-6
1 拜克.《犹太教的本质》傅永军 于健译[M]济南:山东大学出版社,2002.2,P6
2 拜克.《犹太教的本质》傅永军 于健译[M]济南:山东大学出版社,2002.2,P16
3 《塔术德Talmud,分为两部分:《密西拿》(Mishnah)和《革马拉》(Gemara)。前者由拉比犹大哈希拿Judah Hanassi,即犹大王子(Judah the Prince)于公元三世纪汇编 成书,共计6卷63篇,主要内容是拉比和犹太民族的先哲们对希伯莱《圣经》的律法所作的讲解和阐释;后者是其后的学者们对前者进行的评述和讨论,汇集成书于《密西拿》出现之后300年左右;两者共同构成了所谓的口传律法(Oral Law),以区别于摩西在西奈山由神亲授的《托拉》(Torah)。)
4 拜克.《犹太教的本质》傅永军 于健译[M]济南:山东大学出版社,2002.2,P18
5 Jeremiah 20:7-9
6 拜克.《犹太教的本质》傅永军 于健译[M]济南:山东大学出版社,2002.2,P26
7 F.H.Colson and G.H.Whitaker.Philo.On Rewards and Punishments.Harvard University Press,1991,Volume Ⅷ,P166-167
8 Hosea 12:7
9 Amos 5:6,14
10 Jeremiah 22:15
11 Abr.5-6
12 Flac.121
13 Flac.104
14 Legat.367
15 Abr.34
16 Mig.Ⅰ.30
17 Mut.70
18 Sacr.9
19 LA Ⅲ 88-89
20 LA Ⅱ 31-32
21 Deus.47-48
22 Decal.106-110
23 LA Ⅲ 165
24 Spec.Ⅰ.308
25 Abr.137
26 Mig.180.f.
27 Op.72-5;cf.Conf.175,179;Fug.68 f.;Mut.29-31
28 Conf.98
29 Post.10 f.
3o Quod Deus 45-50
31 Fug.65-76
32 Quod Deus 90
33 Mig.67
34 Decal.176-8
35 Num.ⅹⅹⅰ 8
36 Leg.All.ⅱ 78-80
37 Det.123
38 Leg.All.ⅲ 78;Post.42
39 Cher.107 f
4o Virt.184-6
41 Abr.98;cf.Spec.Leg.ⅱ 163-7
42 Praem.152;cf.Mos.ⅱ 36
43 Gig.63f.
44 Deus.104-108
4s Spec.leg.Ⅰ 43
46 Mut.7;10
47 Spec.leg.Ⅰ 49
48 Abr.125
49 Abr.128-130
50 Mig.195
51 Somn.60
52 Det.86
53 Fug.95
54 Cher.27
55 Fug.101
56 Fug.97
57 LA Ⅲ 169
58 Deus.155
59 Somn.Ⅰ 66
60 LA Ⅲ 43
61 Post.13
62 Post.14
63 Post.15
64 Post.21
65 Her.264
66 LA Ⅰ 84参见斐洛.论《创世记》[M].王小朝 戴伟清 译.香港:汉语基督教文化研究所,1998,P.98-9
67 LA Ⅰ 82参见斐洛.论《创世记》[M].王小朝 戴伟清 译.香港:汉语基督教文化研究所,1998,P.98
68 LA Ⅰ 79参见斐洛.论《创世记》[M].王小朝 戴伟清 译.香港:汉语基督教文化研究所,1998,P.97
69 Conf.81
70 Her.69
71 Cher.2
72 QE Ⅱ 40
73 Lev ⅹⅶ 2
74 LA Ⅲ 69,cf 74
75 Gig.61
76 Spec.leg.141
77 Sacr.9
78 Praem.27
79 Exodus 33:23
80 Post.169
81 Cher.50
82 Mos.Ⅰ 27
83 Mig.23
84 Mos.Ⅱ 228
1 W,H.Philo:Foundations of Religious Phylosophy in Judaism,Christianity and Islam,2 vols.Cambridge,Mass.,1948.Ⅱ P457
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4. H. A. Wolfson. Philo [M]. Harvard University Press, 1947. Vols Ⅰ-Ⅱ.
5. C. H. Dodd, The Interpretation of the Fourth Gospel [M]. Cambridge University Press, 1963
6. Ronald Williamson, Philo and the Epistle to the Hebrews[M]. Leiden: E. J. Brill, 1970
7. R. C. Baer, Philo's Use of the Categories Male and Female[M]. Leiden: E. J. Brill, 1970
8. S. Sandmel, Philo of Alexandria: An Introduction [M]. Oxford University Press, 1979
9. Harold W. Attridge, The Epistle to the Hebrews [M]. Fortress Press, 1989
10. Dorothy Sly, Philo's Perception of Women [M]. Scholars Press, 1990
11. John M. Dillon, The Middle Platonists [M]. Cornell University Press, 1977,1996
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14. Friderik J. Murphy, Divine Plan, Human Plan: A Structuring Theme in Pseudo-Philo [J]. The Jewish Quarterly Review, New Ser., Vol. 77, No. 1(Jul., 1986), pp.5-14
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16. Norman Bentwich, From Philo to Plotinus [J]. The Jewish Quarterly Review, New Ser., Vol. 4, No. 1(Jul., 1913), pp. 1-21
17. David T. Runia, Further Observations on the Structure of Philo's Allegorical Treatises [J]. Vigiliae Christianae, Vol. 41, No. 2 (Jun., 1987), pp.105-138.
18. David T. Runia, Philo's "De aeternitate mundi":The Problem of Ita Interpretation [J]. Vigiliae Christianae, Vol. 35, No. 2 (Jun., 1981), pp.105-151.
19. Louis Finkelstein, Is Philo Mentioned in Rabbinnic Literature? [J]. Journal of Biblical Literature, Vol. 53, No. 2 (Jul., 1943), pp. 142-149.
20. J. H. A. Hart, Philo of Alexandria [J]. The Jewish Quarterly Review, Vol. 17, No.4 (Jul., 1905), pp. 726-746.
21. J. H. A. Hart, Philo of Alexandria IV [J]. The Jewish Quarterly Review, Vol. 20, No.2 (Jan., 1908), pp. 294-329.
22. J. H. A. Hart, Philo of Alexandria. De Somniis,I [J]. The Jewish Quarterly Review, Vol. 18, No.2 (Jan., 1906), pp. 330-346.
23. Erwin R. Goodenough, Philo on Immortality [J]. The Harvard Theological Review, Vol. 39, No. 2. (Apr., 1946), pp.85-108.
24. Erwin R. Goodenough, Philo's Exposition of the Law and His De Vita Mosis [J]. The Harvard Theological Review, Vol. 26, No. 2. (Apr., 1933), pp.109-125.
25. Erwin R. Goodenough, Problems of Method in Studying Philo Judaeus [J]. Journal of Biblical Literature, Vol. 58, No. 1. (Mar., 1939), pp.51-58.
26. Leopold Cohn, The latest Research on Philo of Alexandria [J]. The Jewish Quarterly Review, Vol. 5, No.1 (Oct., 1892), pp. 24-50.
27. Francis T. Fallon, The Law in Philo and Ptolemy: A Note on the Letter to Flora [J]. Vigiliae Christianae, Vol. 30, No. 1 (Mar., 1976), pp.45-51.
28. Richard A. Horsley, The Law of Nature in Philo and Cicero [J]. The Harvard Theological Review, Vol. 71, No. 1/2. (Jan.-Apr., 1978), pp.35-59.
29. J. C. M. Van Winden, The World of Ideas in Philo of Alexandria: An Interpretation of De opificio mundi 24-25 [J]. Vigiliae Christianae, Vol. 37, No. 3 (Sep., 1983), pp.209-217.
30. David T. Runia, Why Does Clement of Alexandria Call Philo "The Pythagorean "? [J]. Vigiliae Christianae, Vol. 49, No. 1 (Mar., 1995), pp.1-22.
31. Leo Roberts, Wolfson;s Monument to Philo [J]. Isis, Vol. 40, No. 3 (Aug., 1949), pp.199-213.
32. Erwin R. Goodenough, Wolfson's Philo [J]. Journal of Biblical Literature, Vol. 67, No. 2. (Jun., 1948), pp.87-109.
33. Markus Bockmuehl, Natural Law in Second Temple Judaism [J]. Vetus Testamentum, Vol. 45, Fasc. 1. (Jan., 1995), pp.17-44.
34. Alex. R. Gordon, The Spirit of Freedom in the Law [J].The Biblical World, Vol. 33, No. 4. (Apr., 1909), pp.260-271.
35. James Luther Adams, The Law of Nature in Greco-Roman Thought [J].The Journal of Religion , Vol. 25, No. 2. (Apr., 1945), pp. 97-118.
36. Ralf Marcus, A Note on Philo's Quaestiones in Gen. ii. 31 [J]. Classical Philology , Vol. 39, No. 4. (Oct., 1944), pp. 257-258.
37. P. Smulders, A Quotation of Philo in Irenaeus [J]. Vigiliae Christianae, Vol. 12, No. 3 (Sep., 1958), pp.154-156.
38. Leopold Cohn, An Apocryphal Work Ascribed to Philo of Alexandria [J]. The Jewish Quarterly Review, Vol. 10, No.2 (Jan., 1898), pp. 277-332.
39. Frank Egleston Robbins, Arithmetic in Philo Judaeus [J]. Classical Philology , Vol. 26, No. 4. (Oct., 1931), pp. 345-361.
40. David T. Runia, 'Where, Tell Me, Is the Jew…?':Basil, Philo and Isidore of Pelusium [J]. Vigiliae Christianae, Vol. 46, No. 2 (Jun., 1992), pp.172-189.
41. Jaap Mansfeld, Heraclitus, Empedocles, and Others in a Middle Platonist Cento in Philo of Alexandria [J]. Vigiliae Christianae, Vol. 39, No. 2 (Jun., 1985), pp.131-156.
42. David T. Runia, Mosaic and Platonist Exegesis: Philo on 'Finding' and 'Refinding'[J]. Vigiliae Christianae, Vol. 40, No. 3 (Sep., 1986), pp.209-217.
43. Peder Borgen, Moses, Jesus, and the Roman Emperor Observations in Philo's Writings and the Revelation of John [J]. Novum Testamentum, Vol. 38, Fasc. 2 (Apr., 1996), pp.145-159.
44. David Winston, Philo and the Rabbis on Sex and the Body [J].Poetics Today, Vol. 19, No. 1 (Spring, 1998), pp.41-62.
45. Mary E. Andrews, Paul, Philo, and the Intellectuals [J].Journal of Biblical Literature, Vol. 53, No. 2 (Jul., 1934), pp.150-166.
46. A. Marmorstein, Philo and the Names of God [J]. The Jewish Quarterly Review, New Ser., Vol. 22, No. 3(Jan., 1932), pp.295-306.
47. Richard Alston, Philo's 'In Flaccum': Ethnicity and Social Space in Roman Alexandria [J]. Greece & Rome, 2~(nd) Ser., Vol. 44, No. 2(Oct., 1997), pp.165-175.
48. David T. Runia, Philo of Alexandria and the Greek Hairesis-Model [J]. Vigiliae Christianae, Vol. 53, No. 2 (May, 1999), pp.117-147.
49. Harry A. Wolfson, Philo on Jewish Citizenship in Alexandria [J].Journal of Biblical Literature, Vol. 63, No. 2 (Jun., 1944), pp.165-168.
50. Ralf Marcus, Philo, Josephus and the Dead Sea Yahad [J].Journal of Biblical Literature, Vol. 71, No. 4 (Dec., 1952), pp.207-209.
51. Samuel Sandmel, Philo's Environment and Philo's Exegesis [J].Journal of Bible and Religion, Vol. 22, No. 4 (Oct., 1954), pp.248-253.
52. A. J. M. Wedderburn, Philo's 'Heavenly Man' [J]. Novum Testamentum, Vol. 15, Fasc. 4 (Oct., 1973), pp.301-326.
53. Curtis W. Larson, Prayer of Petition in Philo [J].Journal of Biblical Literature, Vol. 65, No. 2 (Jun., 1946), pp. 185-203.
54. J. C. M. Van Winden, Quotations from Philo in Clement of Alexandria's "Protrepticus" [J]. Vigiliae Christianae, Vol. 32, No. 3 (Sep., 1978), pp.208-213.
55. Frederick J. Murphy, Retelling the Bible: Idolatry in Pseudo-Philo [J].Journal of Biblical Literature, Vol. 107, No. 2 (Jun., 1988), pp.275-287.
56. Samuel Belkin, Some Obscure Traditions Mutually Clarified in Philo and Rabbinic [J]. The Jewish Quarterly Review, New Ser., Vol. 57, The Seventy-Fifth Anniversary Volume of the Jewish Quarterly Review. (1967), pp.80-103.
57. Harry A. Wolfson, Synedrion in Greek Jewish Literature and Philo [J]. The Jewish Quarterly Review, New Ser., Vol. 36, No. 3(Jan., 1946), pp.303-306.
58. Robert K. Whalen, "Christians Love the Jews!" The Development of American Philo-Semitism, 1790-1860 [J]. Religion and American Culture, Vol. 6, No. 2.(Summer, 1996), pp.225-259.
59. J. C. M. Van Winden, The First Fragment of Philo's Quaetiones in Genesim [J]. Vigiliae Christianae, Vol. 33, No. 4. (Dec., 1979), pp.313-318.
60. John R. Levison, The Prophetic Sprit as an Angel According to Philo [J]. The Harvard Theological Review, Vol. 88, No. 2.(Apr., 1995), pp.189-207.
61. Gregory E. Sterling, 'The School of Sacred Laws': The Social Setting of Philo's Treatises [J]. Vigiliae Christianae, Vol. 53, No. 2. (May., 1999), pp.148-164.
62. David T. Runia, The Structure of Philo's Allegorical Treatises.A Review of Two Recent Studies and Some Additional Comments [J]. Vigiliae Christianae, Vol. 38, No. 3. (Sep., 1984), pp.209-256.
63. J. Reiling, The Use of Pseudoprofaths in the Septuagint, Philo and Josephus [J]. Novum Testamentum, Vol. 13, Fasc. 2 (Apr., 1971), pp.147-156.
64. David T. Runia, Theocritus of Chios' Epigram against Aristotle [J]. The Classical Quarterly, New Series, Vol. 36, No. 2. (1986), pp.531-534.
65. John Dillion, Ganymede as Logos: Traces of a Forgotten Allegorization in Philo? [J]. The Classical Quarterly, New Series, Vol. 31, No. 1. (1981), pp.183-185.
66.Sharon Lea Mattila,Wisdom,Sense Perception,Nature,and Philo's Gender Gradient[J].The Harvard Theological Review,Vol.89,No.2.(Apr.,1996),pp.103-129.
67.Kemper Fullerton,Expository Studies in the Old Testament:Ⅵ.The Giving of the Law and the Desert Wanderings[J].The Biblical World,Vol.29,No.6.(Jun.,1907),pp.451-465.
68.Boaz Cohen,The Relationship of Jewish to Roman Law(Continued)[J].The Jewish Quarterly Review,New Ser.,Vol.34,No.4.(Apr.,1944),pp.409-424.
1.圣经[M].中国基督教协会印发.南京,1996.
2.圣经新译本[M].环球圣经公会印发.香港,2005.
3.圣经后典[M].张久宣译.北京:商务印书馆,1994.
4.二十世纪西方宗教哲学文选[M].刘小枫主编.上海:上海三联出版社,1994.
5.古希腊哲学[M].苗力田主编.北京:中国人民大学出版社,1995.
6.(古希腊)斐洛著.论凝思的生活[M].石敏敏译.北京:中国社会科学出版社,2004.10.
7.(英)威廉逊著.希腊化世界中的犹太人:斐洛思想引论[M].徐开来,林庆华译.北京:华夏出版社,2003.1.
8.(英)洛思著.神学的灵泉:基督教神秘主义传统的起源[M].孙毅 游冠辉译.北京:中国致公出版社,2001.1.
9.(德)策勒尔著.古希腊哲学史纲[M].翁绍军译.济南:山东人民出版社,1996.
10.张庆熊著.基督教神学范畴:历史的和文化比较的考察[M].上海:上海人民出版社,2003.
11.西奥多·加斯特 英译.死海古卷[M].王神荫译.北京:商务印书馆,1995.
12.(德) 海姆·马克比著.犹太教审判[M].黄福武译.济南:山东大学出版社,1996.
13.(德) 马丁·布伯著.论犹太教[M].刘杰译.济南:山东大学出版社,2002.2.
14.大卫·鲁道夫斯基著.近现代犹太宗教运动[M].傅有德 李伟 刘平译.济南:山东大学出版社,1996.
15.塞西尔·罗思著.简明犹太民族史[M].黄福武 王丽丽等译.济南:山东大学出版社,1997.
16.亚伯拉罕·柯恩著.大众塔木德[M].盖逊译 傅有德校.济南:山东大学出 版社,1998.1.
17.摩西·迈蒙尼德.迷途指津[M].傅有德 郭鹏 张志平译.济南:山东大学出版社,1998.
18.(德)拜克著.犹太教的本质[M].傅永军 于健译.济南:山东大学出版社,2002.2.
19.梁工等著.律法书——叙述著作解读[M].北京:宗教文化出版社,2003.11.
20.范明生著.晚期希腊哲学和基督教神学[M].上海:上海人民出版社,1998.9.
21.胡景钟 张庆熊主编.西方宗教哲学文选[M].上海:上海人民出版社,2002.9.
22.(德) 卡尔·洛维特著。世界历史与救赎历史[M].李秋零 田薇译.北京:生活 读书 新知三联书店,2002.5.
23.(德) 康德著.单纯理性限度内的宗教[M].李秋零译.北京:中国人民大学出版社,2003.
24.(美)奥尔森著.基督教神学思想史[M].吴瑞诚 徐成译.北京:北京大学出版社,2003.8.
25.(美)詹姆士著.宗教经验之种种[M].唐钺译.北京:商务印书馆,2002.
26.M.H.鲍特文尼克等主编.神话辞典[M].北京:商务印书馆,1997.
27.亚里士多德.尼各马可伦理学[M].廖申白译.北京:北京大学出版社,2003.
28.阿拉斯代尔·麦金泰尔.伦理学简史[M].龚群译.北京:商务印书馆,2003.
29.(法)列维纳斯.塔木德四讲[M].关宝艳译.北京:商务印书馆,2002.
30.(英)罗素.伦理学和政治学中的人类社会[M].肖巍译.石家庄:河北教育出版社,2003.8.
31.生命与逻各斯——希腊伦理思想史论[M].包利民著.北京:东方出版社,1996.7.
32.赵汀阳自选集[M].赵汀阳著.桂林:广西师范大学出版社,2000.11.
5 John M.G.Barclay,Jews in the Mediterranean Diaspora:From Alexandrea to Trajan(323BCE-117CE)[M].T&T Clark LTD,1996,p.60.
6 John M.G.Barclay,Jews in the Mediterranean Diaspora:From Alexandrea to Trajan(323BCE-117CE)[M].T&T Clark LTD,1996,p.60.
7 Ellen Bimbaum,Two Millennia Later:General Resources and Particular Perspectives on Philo the Jew[J].Currents in Biblical Research,Vol.4(2),pp.241-276.
8 第一部参考文献包括八种语言的作品(Radice和Runia 1992:ⅩⅤ),第二部包括了几乎所有可能使用的十九种语言(Runia 2000:Ⅺ)Ellen Bimbaum,Two Millennia Later:General Resources and Particular Perspectives on Philo the Jew[J].Currents in Biblical Research,Vol.4(2),pp.241-276.
9 Runia于1989年再次出版了Studia Philonica这份早期杂志(Mack和Hilgert 1972-80),并更名为The Studia Philonica Annual(SPha)(参看,即,Runia 1989-90,1992-96,1998)。这份期刊现在由Runia和Sterling共同编辑(1999-现在),包括文章;书评;研究工具;新闻和与斐洛相关的会议、事件和出版物;并且出版了纪念文集。
10 Http://www.tlg.uci.edu
11 Http://www.earlychristianwritings.con/yonge Http://www.nd.edu/～philojud Http://www.torreys.org/bible/philopag.html Http://website.hibo.no/alu/seksjon/krl/kaare/filon Http://www.logos.com/products/prepub/details/2219
1 第一圣殿时期:第一次巴比伦大流放公元前597年;第二次巴比伦大流放公元前586年
2 塞西尔·罗思著.简明犹太民族史[M].黄福武 王丽丽等译.济南:山东大学出版社,1997.P175.
3 John M.G.Barclay,Jews in the Mediterranean Diaspora:From Alexandrea to Trajan 323BCE-117CE)[M].T&T Clark LTD,1996.p.25.
4 Her.81
5 Mos.215-216
6 Legat.210
7 Decal.91
8 Spec.leg.I.32
9 Op.171
10 Op.24-25
11 Ebr.154
12 Cher.125
13 Deus.162
14 斐洛.论《创世记》[M].王小朝 戴伟清 译.香港:汉语基督教文化研究所,1998,P.11
15 斐洛.论《创世记》[M].王小朝 戴伟清 译.香港:汉语基督教文化研究所,1998,P.25
16 《古希腊哲学》[M].苗力田主编,北京:中国人民大学出版社,1995,R368
17 《以斯拉记》7:10
18 J.Neusner,The study of ancient Judaism[M].New York:Oxford University Press,1981,1.55-92,P.62
19 阿拉米语:古代近东的通用语言和波斯帝国的官方语言,近代通常指叙利亚的一种方言。属阿非罗-亚细亚语系闪语族西支。阿拉米语在中近东文化史上有着重要意义。公元前6世纪以前的2000年中,古代语言阿卡德语的两种方言—亚述语和巴比伦语—在近东广为通行,但到公元前6世纪,阿拉米语逐渐取代了它们,成为近东的共同语言,其后又成为波斯帝国的官方语言。基督教《圣经》的《旧约全书》中有一部分是用阿拉米语写的,历史传说认为,耶稣也使用阿拉米语的一种方言。
20 Theagenes of Rhegium:公元六世纪希腊文艺批评家,写出首部关于荷马史诗的诠释性作品。
21 斐洛.论《创世记》[M].王小朝 戴伟清 译.香港:汉语基督教文化研究所,1998,P.4
22 LA 71
23 斐洛.论《创世记》fM].王小朝 戴伟清 译.香港:汉语基督教文化研究所,1998,P.196
117 Cher.Ⅰ.27-28;Scar.59;Abr.124-125;QE 2.68
118 Her.166
119 Conf.136-137
120 QG 4.2
121 Fug,94-95
122 Conf.63
123 Sacr.65
124 Abr.124-125
125 Gig.20
126 Fug.112参见《希腊化世界中的犹太人:斐洛思想引论》[M](英) 威廉逊著;徐开来,林庆华译.北京:华夏出版社,2003.1 P126
127 Her.188
128 Deus.47
129 Deus.48
130 Gig.61
131 LA Ⅰ.37
132 Gig.27
133 Her,234-236;Det.90
134 Praem 39-40
135 Pream 43
136 Mut.4-6
137 Pream.45-46
138 Plant.10
139 LA 1.43
140 Aet.84
141 Somn.Ⅰ.228-230
142 LA Ⅱ.86
143 Det.118
144 LA Ⅲ.175-176
145 Det.115-117
146 Num.16:48
147 Her.205-206
148 Mos.Ⅱ.134
149 LA Ⅱ.86
15o Somn.Ⅱ.249
151 Her.112-113
152 LA Ⅰ.45
153 LA Ⅲ.207
154 Somn.Ⅰ.229-230
155 Somn.Ⅰ.230
156 LA.Ⅰ.37-38
157 Pream.51
158 Ebr.34-64
159 Op.24-25
160 Plant.9
161 Fug.112
162 Op.69ff参见斐洛.论《创世记》[M].王小朝 戴伟清 译.香港:汉语基督教文化研究所,1998,P.38
163 Op.70-71参见斐洛.论《创世记》[M].王小朝 戴伟清 译.香港:汉语基督教文化研究所,1998,P.38
164 Abr.3-6
1 拜克.《犹太教的本质》傅永军 于健译[M]济南:山东大学出版社,2002.2,P6
2 拜克.《犹太教的本质》傅永军 于健译[M]济南:山东大学出版社,2002.2,P16
3 《塔术德Talmud,分为两部分:《密西拿》(Mishnah)和《革马拉》(Gemara)。前者由拉比犹大哈希拿Judah Hanassi,即犹大王子(Judah the Prince)于公元三世纪汇编 成书,共计6卷63篇,主要内容是拉比和犹太民族的先哲们对希伯莱《圣经》的律法所作的讲解和阐释;后者是其后的学者们对前者进行的评述和讨论,汇集成书于《密西拿》出现之后300年左右;两者共同构成了所谓的口传律法(Oral Law),以区别于摩西在西奈山由神亲授的《托拉》(Torah)。)
4 拜克.《犹太教的本质》傅永军 于健译[M]济南:山东大学出版社,2002.2,P18
5 Jeremiah 20:7-9
6 拜克.《犹太教的本质》傅永军 于健译[M]济南:山东大学出版社,2002.2,P26
7 F.H.Colson and G.H.Whitaker.Philo.On Rewards and Punishments.Harvard University Press,1991,Volume Ⅷ,P166-167
8 Hosea 12:7
9 Amos 5:6,14
10 Jeremiah 22:15
11 Abr.5-6
12 Flac.121
13 Flac.104
14 Legat.367
15 Abr.34
16 Mig.Ⅰ.30
17 Mut.70
18 Sacr.9
19 LA Ⅲ 88-89
20 LA Ⅱ 31-32
21 Deus.47-48
22 Decal.106-110
23 LA Ⅲ 165
24 Spec.Ⅰ.308
25 Abr.137
26 Mig.180.f.
27 Op.72-5;cf.Conf.175,179;Fug.68 f.;Mut.29-31
28 Conf.98
29 Post.10 f.
3o Quod Deus 45-50
31 Fug.65-76
32 Quod Deus 90
33 Mig.67
34 Decal.176-8
35 Num.ⅹⅹⅰ 8
36 Leg.All.ⅱ 78-80
37 Det.123
38 Leg.All.ⅲ 78;Post.42
39 Cher.107 f
4o Virt.184-6
41 Abr.98;cf.Spec.Leg.ⅱ 163-7
42 Praem.152;cf.Mos.ⅱ 36
43 Gig.63f.
44 Deus.104-108
4s Spec.leg.Ⅰ 43
46 Mut.7;10
47 Spec.leg.Ⅰ 49
48 Abr.125
49 Abr.128-130
50 Mig.195
51 Somn.60
52 Det.86
53 Fug.95
54 Cher.27
55 Fug.101
56 Fug.97
57 LA Ⅲ 169
58 Deus.155
59 Somn.Ⅰ 66
60 LA Ⅲ 43
61 Post.13
62 Post.14
63 Post.15
64 Post.21
65 Her.264
66 LA Ⅰ 84参见斐洛.论《创世记》[M].王小朝 戴伟清 译.香港:汉语基督教文化研究所,1998,P.98-9
67 LA Ⅰ 82参见斐洛.论《创世记》[M].王小朝 戴伟清 译.香港:汉语基督教文化研究所,1998,P.98
68 LA Ⅰ 79参见斐洛.论《创世记》[M].王小朝 戴伟清 译.香港:汉语基督教文化研究所,1998,P.97
69 Conf.81
70 Her.69
71 Cher.2
72 QE Ⅱ 40
73 Lev ⅹⅶ 2
74 LA Ⅲ 69,cf 74
75 Gig.61
76 Spec.leg.141
77 Sacr.9
78 Praem.27
79 Exodus 33:23
80 Post.169
81 Cher.50
82 Mos.Ⅰ 27
83 Mig.23
84 Mos.Ⅱ 228
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