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Journal articles on the topic 'Philotes'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2025

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1

Cabral, Izabela Silva. "Afrodite zeídōros." Revista de Estudos Filosóficos e Históricos da Antiguidade 27, no. 39 (2023): 51–83. http://dx.doi.org/10.53000/cpa.v27i39.17411.

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Os quatro elementos, terra, água, ar e fogo são denominados por Empédocles de quatro raízes. Segundo ele, são essas quatro raízes que constituem e originam todas as coisas existentes. São elas a origem e o princípio de tudo quanto existe. Entretanto, dois princípios fundamentais operam diretamente sobre elas: Philotes e Neikos, o primeiro é identificado à deusa Afrodite, em versos que descrevem sua função na articulação e organização dos seres vivos. Logo, Empédocles apresenta o desenvolvimento do mundo e de tudo o que existe nele, através de seis princípios originários em um ciclo que flui et

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2

Priestaf, R. C. "A melanic aberration of Philotes sonorensis (Lycaenidae) from California." Journal of Research on the Lepidoptera 27, no. 3-4 (1989): 265–66. http://dx.doi.org/10.5962/p.266663.

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3

Pereira, Ivanete. "Sobre o estatuto das formas de vida no legado de Empédocles, ou, sobre o amor." Revista Perspectiva Filosófica - ISSN: 2357-9986 49, no. 2 (2022): 298. http://dx.doi.org/10.51359/2357-9986.2022.252128.

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A proposta deste trabalho é pensar o estatuto das múltiplas formas devida no legado de Empédocles de Acragas, segundo a hipótese de que o apreço poético-filosófico que ele demonstra pelas espécies em vários grupos de versos, vincula-se ao princípio amoroso de articulação da vida, Afrodite, expressão mundana de Philotes. Dado que a abordagem empedocliana dos seres vivos é ambivalente, por um lado tendendo à melancolia, o objeto em estudo se define na seleção e análise de contextos nos quais predominam signos benéficos da deusa ao redor dos seres organizados em seus habitat. Indiretamente, emerg

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4

Picot, Jean-Claude. "Κότος, le dieu de la rancune chez Empédocle (fr. 21 et 121 DK)". Revue des Études Grecques 135, № 1 (2022): 21–41. https://doi.org/10.3406/reg.2022.8726.

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In his verses, Empedocles names various gods. Besides the great gods of his pantheon, such as Philotes , Neikos , Zeus, Hera, who are among his eternal and cosmic gods, there are many secondary deities (Ares, Poseidon, Storgè , Asapheia , etc.). Among them, Empedocles twice names Kotos , Rancour. This god, otherwise unknown, serves the power of Hate (Neikos ) in the world. In fr. 21.7 DK Kotos signals the time when things divide and distinguish them-selves. But why does Empedocles use Kotos instead of Neikos ? Could it be a pure poet’s fancy ? The key lies in an imaginary dialogue he has with

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5

Baud, Anne-Marie. "Des «philothées» à la Philotée ou saint Françoisde Sales et ses «philothées»." Salesianum 75, no. 4 (2013): 737–59. https://doi.org/10.63343/fv3453or.

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Le opere di Francesco di Sales e le sue lettere di direzione ci permettono di conoscere la sensibilità spirituale, l’interiorità ardente e le aspirazioni delle persone da lui dirette. Erano in gran parte donne sposate, che avevano grandi responsabilità nella cura della famiglia, nell’amministrazione patrimoniale e nelle relazioni sociali. Un’attenta contestualizzazione storica permette di cogliere il clima culturale, sociale e religioso in cui vivevano. Soprattutto mette in luce la sensibilità spirituale del momento e il grande desiderio di vita devota che caratterizzava l’inizio del Seicento

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6

Lindenfeld, Marie. "Philotées." Le Coq-héron 187, no. 4 (2006): 118. http://dx.doi.org/10.3917/cohe.187.0118.

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7

Fylypchuk, Oleksandr. "The rus’-byzantine treaty of 971: the authentic byzantine act or the chronicler’s mystification." History Journal of Yuriy Fedkovych Chernivtsi National University, no. 56 (December 30, 2022): 6–17. http://dx.doi.org/10.31861/hj2022.56.6-17.

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This contribution attempts to analyze these arguments versus authenticity of document of 971 and presents a survey of the different kind of hypotheses encountered within the recent historiography. The article reveals important details about the some readings of the manuscripts, form and structure of the Rus’-Byzantine treaty of 971. Thus, the issue that arises is the following: (1) identification of the synkellos Theophilos, (2) identification of the Sveneld, (3) the ‘construction’ of the treaty. The attention is paid to the sources of two Byzantine narratives (the History of Leo the Diacon an

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8

Perry, Stephen. "Philomel." Yale Review 86, no. 3 (1998): 88. http://dx.doi.org/10.1111/0044-0124.00248.

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9

Garrabé, Jean, and Germàn Berrios. "Montalto Philoteus Elianus (1557–1616)." Annales Médico-psychologiques, revue psychiatrique 173, no. 10 (2015): 892–99. http://dx.doi.org/10.1016/j.amp.2015.10.002.

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10

Quiroga-Puertas, Alberto J. "IN HECATE'S REALM: A NOTE ON SOZOMEN, HIST. ECCL. 7.23." Classical Quarterly 65, no. 1 (2015): 427–33. http://dx.doi.org/10.1017/s0009838814000585.

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‘Can you tell me, Philocles, what in the world it is that makes many men so fond of lying that they delight in telling preposterous tales themselves and listen with especial attention to those who spin yarns of that sort?’(Lucian, Philops. 1) In the seventh book of his Historia Ecclesiastica the church historian Sozomen provides us with a detailed account of the social and political climate and subsequent motives which precipitated the outbreak of the Riot of the Statues in Antioch a.d. 387. According to his version ‘on the night before the sedition occurred, a spectre was seen in the form of

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11

KANG, ZEHUI, and DING YANG. "Species of Philorus Kellogg from China with description of a new species (Diptera: Blephariceridae)." Zootaxa 3311, no. 1 (2012): 61. http://dx.doi.org/10.11646/zootaxa.3311.1.3.

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The genus Philorus is newly recorded from the Chinese mainland. One species, Philorus levanidovae Zwick, is recordedfrom China for the first time. Another species, Philorus emeishanensis sp. nov., is described as new to science. The genus Philorus is discussed and a key to the known species from China is presented.

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12

Winston, David. "Philo’s Alexandria." Ancient Philosophy 17, no. 2 (1997): 489–90. http://dx.doi.org/10.5840/ancientphil199717262.

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13

Austin, William H. "Philo’s Reversal." Philosophical Topics 13, no. 2 (1985): 103–11. http://dx.doi.org/10.5840/philtopics198513222.

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14

Butin, J. D., and Jacques Schwartz. "Post Philonis Legationem." Revue d'histoire et de philosophie religieuses 65, no. 2 (1985): 127–29. http://dx.doi.org/10.3406/rhpr.1985.4809.

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15

Gigante, Marcello. "Die Philodem-Wende." Archiv für Papyrusforschung und verwandte Gebiete 45, no. 1 (1999): 1–14. http://dx.doi.org/10.1515/apf.1999.45.1.1.

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16

Hartog, Pieter B. "The ship of state: Metaphor and intertextuality in Philo of Alexandria." Journal for the Study of the Pseudepigrapha 32, no. 2 (2022): 187–204. http://dx.doi.org/10.1177/09518207221133823.

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This article discusses Philo’s use of the well-known state is ship metaphor. After offering a definition of topos and intertextuality, I discuss passages from the Philonic corpus in which this image features. I will argue that Philo’s use of the state is ship metaphor in most of his writings must be attributed to Philo’s familiarity with a literary trope rather than to intertextual borrowing. The exception is Philo’s Legatio ad Gaium where, I intend to show, Philo’s formulation of the metaphor draws an intertextual connection with Plato’s Republic.

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17

Jabbar, Faisal Abdul, and Rehana Ali Shah. "PROXIMAL HUMERUS FRACTURES;." Professional Medical Journal 24, no. 12 (2017): 1788–93. http://dx.doi.org/10.29309/tpmj/2017.24.12.571.

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Objectives: The aim of our study is to study the radiological and functionaloutcome of proximal humerus fractures treated via open reduction and internal fixation usingthe proximal humerus internal locking system or PHILOS. Study Design: Case series study.Period 05 years duration from January 2011 to December 2015. Setting: Large tertiary carecentre in Karachi, Pakistan. Materials and methods: The study population consisted of n=50patients all of whom underwent open reduction and internal fixation utilizing the proximalhumeral internal locking system or PHILOS for fractures of the proximal hum

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18

MÉLÈZE MODRZEJEWSKI, Józef. "WIAROŁOMNA NARZECZONA O PRAKTYCE MAŁŻEŃSKIEJ ZHELLENIZOWANEGO JUDAIZMU W ŚWIETLE ŹRÓDEŁ Z ŻYDOWSKIEJ DZIELNICY W HERAKLEOPOLIS (144/3 – 133/2 P.N.E.)." Zeszyty Prawnicze 8, no. 1 (2017): 7. http://dx.doi.org/10.21697/zp.2008.8.1.01.

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Unfaithful Bride The Matrimonial Practice of the Hellenistic Judaism in the Light of Sources from the Jewish Politeuma in Herakleopolis (144/3 – 133/2 BC)SummaryThe author is dealing with a Greek papyrus from Herakleopolis in Egypt where a Jewish politeuma is attested in the second half of the 2nd century BC (P.Polit.Iud. 4, 12 January 134 BC). This is a complaint by one Philotas, son of Philotas, a member of the politeuma, against Lysimachos, who had given his daughter Nikaia to him as a wife. After there Lysimachos changed his mind and gave his daughter to another man without receiving from

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19

Wagner, Hans. "Philomen Schönhagen, Universität Fribourg." Publizistik 51, no. 4 (2006): 514–15. http://dx.doi.org/10.1007/s11616-006-0245-6.

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20

Dingley, R. J. "The Misfortunes of Philomel." Parergon 4, no. 1 (1986): 73–86. http://dx.doi.org/10.1353/pgn.1986.0002.

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21

Hillar, Marian. "Philo’s Logos Doctrine." Dialogue and Universalism 21, no. 4 (2011): 59–90. http://dx.doi.org/10.5840/du201121444.

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22

Stoneman, Richard. "Alexander, Philotas, and the origins of modern historiography." Greece and Rome 60, no. 2 (2013): 296–312. http://dx.doi.org/10.1017/s0017383513000119.

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Alexander the Great was one of the central figures of ancient history as it was understood throughout the Middle Ages and into modern times. This article focuses on a significant change in the way in which he was represented after the arrival of humanist learning in England. While the medieval tradition, based on theAlexander Romance, generally made Alexander an unblemished knightly hero and a minister of God, in the fifteenth century a new way of thinking about him emerged that was influenced by the negative philosophical tradition represented by Seneca and Quintus Curtius. A central feature

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23

Blum, Marie-Odile. "Philotas de Lessing : le dire et le faire." Cahiers d’études germaniques 22, no. 1 (1992): 105–15. http://dx.doi.org/10.3406/cetge.1992.1189.

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24

Friesen, Courtney J. P. "Hannah’s “Hard Day” and Hesiod’s “Two Roads”: Poetic Wisdom in Philo’s De ebrietate." Journal for the Study of Judaism 46, no. 1 (2015): 44–64. http://dx.doi.org/10.1163/15700631-12340067.

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In De ebrietate 150, Philo quotes Hesiod’s Works and Days (287, 289-292) in his interpretation of Hannah’s alleged drunkenness in 1 Samuel. These poetic verses contrast the difficulty of the road to virtue with the ease of acquiring wickedness. On Philo’s reading, the misperception of Hannah’s “hard day” by her accuser illustrates the moral lesson of Hesiod, namely, that fools consider virtue to be beyond attainment. In the context of recent interest in the ways in which Philo’s literary methods converge with those of other ancient readers, especially Alexandrian scholars, this study situates

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25

Kazantseva, Tatyana G. "TOBOLSK IRMOLOGION OF SAINTED PHILOTHEUS." Vestnik Tomskogo gosudarstvennogo universiteta. Kul'turologiya i iskusstvovedenie, no. 42 (2021): 181–94. http://dx.doi.org/10.17223/22220836/42/15.

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The object of research in this article is the chant manuscript of a five-line notation kept in the funds of the State Archive in Tobolsk (No. 306). The significance of this musical monument for the culture of Siberia is determined by its belonging to the fifth metropolitan of Siberia and Tobolsk Philotheus (Schemamonk Feodor), the first Ukrainian scholar monk at the Siberian cathedra. About belonging of the manuscript to sainted Philotheus is testifies owner's record of his pupil Peter Tungus. Sainted Philotheus played an important role not only in the education of indigenous peoples, but also

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26

FELDMAN, Louis H. "Philo's Interpretation of Korah." Revue des Études Juives 162, no. 1 (2003): 1–15. http://dx.doi.org/10.2143/rej.162.1.246.

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27

Dillon, John. "Philo’s Perception of Women." International Studies in Philosophy 26, no. 1 (1994): 136–37. http://dx.doi.org/10.5840/intstudphil199426161.

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28

Jacobson, H. "or in Philo's QG." Journal of Theological Studies 54, no. 1 (2003): 158–59. http://dx.doi.org/10.1093/jts/54.1.158.

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29

Feldman, Louis H. "Philo's Interpretation of Joshua." Journal for the Study of the Pseudepigrapha 12, no. 2 (2001): 165–78. http://dx.doi.org/10.1177/095182070101200203.

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30

Feldman, Louis H., and Alan Mendelson. "Mendelson's "Philo's Jewish Identity"." Jewish Quarterly Review 81, no. 3/4 (1991): 449. http://dx.doi.org/10.2307/1455332.

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31

Kister, Menahem. "From Philotas to Hillel: ‘Betrothal’ Contracts and their Violation." Scripta Classica Israelica 21 (May 16, 2020): 57–60. https://doi.org/10.71043/sci.v21i.3807.

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32

ALARIE, YVES, KOHEI WATANABE, and MARIANO C. MICHAT. "The very rare Japanese endemic diving beetle Japanolaccophilus niponensis (Kamiya, 1939), (Coleoptera: Dytiscidae, Laccophilinae): larval morphology and phylogenetic comparison with other known Laccophilini." Zootaxa 5285, no. 1 (2023): 116–32. http://dx.doi.org/10.11646/zootaxa.5285.1.4.

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The three larval instars of Japanolaccophilus niponensis (Kamiya, 1939) (Coleoptera: Adephaga, Laccophilinae) are described for the first time according to the now genevralized larval descriptive format of Dytiscidae (Coleoptera: Adephaga), which incorporates detailed chaetotaxic and morphometric analyses. A parsimony analysis based on larval characteristics of 14 Laccophilini species in seven genera was conducted using the program TNT. One of the main results is that Japanolaccophilus Satô, 1972, which so far was treated as being related to Neptosternus Sharp, 1882 now stands out as sister to

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33

Perdicoyianni, Hélène. "Philos chez Euripide." Revue belge de philologie et d'histoire 74, no. 1 (1996): 5–26. http://dx.doi.org/10.3406/rbph.1996.4092.

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34

Arnheim, Katharina. "PHILOS-Nachhaltigkeitspreis vergeben." CardioVasc 16, no. 2 (2016): 73. http://dx.doi.org/10.1007/s15027-016-0891-1.

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35

Stiefelhagen, Peter. "PHILOS-Preise verliehen." MMW - Fortschritte der Medizin 156, no. 5 (2014): 52. http://dx.doi.org/10.1007/s15006-014-2777-4.

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36

Mackie, Scott D. "Seeing God in Philo of Alexandria: Means, Methods, and Mysticism." Journal for the Study of Judaism 43, no. 2 (2012): 147–79. http://dx.doi.org/10.1163/157006312x617344.

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Abstract For Philo of Alexandria, seeing God represents the pinnacle of human experience. This essay examines three important aspects of that experience: the effectual means of the vision, the methods employed in evoking it, and the function and influence of Philo’s mysticism in the experience. While in some contexts Philo emphasizes the singular role of God in empowering the contemplative ascent and affording the vision, many others highlight the part played by human effort. Philo’s accounts of the practices that evoke the ascent and vision of God are also varied. Though Platonic philosophica

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37

Conway, Colleen. "Gender and Divine Relativity in Philo of Alexandria." Journal for the Study of Judaism 34, no. 4 (2003): 471–91. http://dx.doi.org/10.1163/157006303772777053.

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AbstractPhilo's apparent divinization of Moses is considered vis-à-vis ancient conceptions of gender. Philo's Moses is a perfect illustration of the ideology of masculinity evident in a wide range of Greco-Roman literature. Moreover, with Philo's Moses, perfect masculinity is commensurate with divinity, but both remain relative to the "asexual masculinity" of God.

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38

Decker, Filip De. "Philomen Probert: Early Greek Relative Clauses." Gnomon 91, no. 1 (2019): 1–8. http://dx.doi.org/10.17104/0017-1417-2019-1-1.

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39

Norton, Robert E. "“Ein bitteres Gelächter” Tragic and Comic Elements in Lessing’s Philotas." Deutsche Vierteljahrsschrift für Literaturwissenschaft und Geistesgeschichte 66, no. 3 (1992): 450–65. http://dx.doi.org/10.1007/bf03396309.

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40

MARTIN, Matthew J. "Philo's Interest in the Synagogue." Ancient Near Eastern Studies 37 (January 1, 2000): 215–23. http://dx.doi.org/10.2143/anes.37.0.1087.

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41

Penner, Ken M. "Philo’s Eschatology, Personal and Cosmic." Journal for the Study of Judaism 50, no. 3 (2019): 383–402. http://dx.doi.org/10.1163/15700631-15021258.

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AbstractAlthough first-century writings in the New Testament, Dead Sea Scrolls, and the pseudepigrapha are widely recognized for their descriptions of the ultimate destiny of individuals and the world, the views of Philo of Alexandria do not get the same attention. To situate the apocalyptic eschatologies of Jesus, the Qumran sectarians, and Enoch in their context, we must compare them to the eschatology of this contemporary Hellenistic Jew. I demonstrate that Philo’s eschatology is shaped by two convictions: (1) that God is good and can do no evil, and (2) virtue must be developed within peop

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42

Alston, R. "Notice. Philo's Alexandria. DI Sly." Classical Review 47, no. 1 (1997): 214–15. http://dx.doi.org/10.1093/cr/47.1.214-a.

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43

O'Connor, David. "Skepticism and Philo's Atheistic Preference." Hume Studies 29, no. 2 (2003): 267–82. http://dx.doi.org/10.1353/hms.2003.a383340.

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44

Holden, Thomas. "The Meaning of Philo's Reversal." Journal of the History of Philosophy 61, no. 2 (2023): 215–35. http://dx.doi.org/10.1353/hph.2023.0019.

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45

Jones, Adam W. "Philo’s Influence on Understanding Divine Anthropomorphism." Evangelical Quarterly 91, no. 1 (2020): 50–65. http://dx.doi.org/10.1163/27725472-09101003.

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Divine anthropomorphisms are prevalent in the Old Testament. Authors of Old Testament works seemingly had no reservations with using human qualities to describe God. During the Second Temple period Greek philosophy began to influence the interpretation of texts that describe God using anthropomorphisms. This shift in understanding God is evidenced in translation tendencies in the Septuagint and in Philo’s reading of Hebrew Scripture. The elements of proto-Gnosticism found in Philo’s writings are at times closely related to his interpretation of anthropomorphism. Since Philo’s understanding of

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46

Niehoff, Maren R. "A Roman Portrait of Abraham in Paul’s and Philo’s Later Exegesis." Novum Testamentum 63, no. 4 (2021): 452–76. http://dx.doi.org/10.1163/15685365-12341713.

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Abstract This article analyzes Bible exegesis as a key to understand the increasingly Roman orientation of Paul. Philo of Alexandria, Paul’s slightly older contemporary, is introduced as a point of comparison, as his move from the earlier Allegorical Commentary to the Life of Abraham clearly documents an intellectual journey towards Roman discourses, which is characteristic also of Paul. The argument is presented in three steps: initially the image of Abraham in Galatians is compared to that in Romans and the new discourse of exemplarity in the latter is highlighted. In the second section Phil

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47

Pearce, Sarah. "Rethinking the Other in Antiquity: Philo of Alexandria on Intermarriage." Antichthon 47 (2013): 140–55. http://dx.doi.org/10.1017/s0066477400000307.

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AbstractThe fundamental traditions of Judaism preserve strict prohibitions against intermarriage with outsiders. The interpretation of such prohibitions in ancient Jewish literature provides our main evidence for Jewish attitudes towards intermarriage with non-Jews, and underpins discussions about the marital habits of ancient Jews. While the scriptural commentary of the Jewish philosopher, Philo of Alexandria, represents a substantial body of material on this topic, scholars remain very divided in their interpretation of his attitudes and their significance for Jewish intermarriage in antiqui

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48

Mattila, Sharon Lea. "Wisdom, Sense Perception, Nature and Philo's Gender Gradient." Harvard Theological Review 89, no. 2 (1996): 103–29. http://dx.doi.org/10.1017/s0017816000031941.

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Apanorama of female figures people the writings of Philo of Alexandria, ranging from the most sublime to the most debased. Amid this colorful array of characters are three female personifications of important conceptual constructs in Philo's worldview—Wisdom (ἡ σοφία), sense perception (ἡ αἴσθησις), and Nature (ἡ φύσις). Like the concepts they represent, these figures have little in common, and it is hard to reconcile their heterogeneity with what Philo says about the “female” as a category in itself. Here the data become particularly contradictory and confusing, for Philo's gender categories

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49

Palmer, Carmen. "Philo’s Hellenistic-Jewish Approach in On the Decalogue and On the Contemplative Life: Blending Wisdom of Solomon’s Critique against Idols with a Hellenistic Notion of Moderation." Journal of Ancient Judaism 13, no. 2 (2022): 186–201. http://dx.doi.org/10.30965/21967954-bja10021.

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Abstract Philo draws on the Wisdom of Solomon in his tripartite critique against idols found in On the Decalogue and On the Contemplative Life. As he fashions these critiques in the pursuit of upholding Mosaic law, Philo not only criticizes Greek and Egyptian forms of worship, he also integrates the notion of moderation evident in Hellenism and Hellenistic-Egyptian Isis worship. This essay demonstrates ways in which the pursuit of moderation and Isis as lawgiver are integrated into Philo’s concepts of Moses as lawgiver and pursuit of law in opposition to Roman forms of excess. The essay consid

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50

Zurawski, Jason M. "Mosaic Paideia: The Law of Moses within Philo of Alexandria’s Model of Jewish Education." Journal For The Study of Judaism 48, no. 4-5 (2017): 480–505. http://dx.doi.org/10.1163/15700631-12340153.

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AbstractPaideia is one of Philo’s most consistent preoccupations. It was so thoroughly foundational for the Alexandrian that he built it into nearly every aspect of his philosophy and worldview. Paideia was the tool needed to acquire virtue and wisdom, eradicate the passions, become an ideal citizen of the world, and secure the immortal life of the soul. The following explores the role of the Mosaic law within Philo’s overall theory of education, looking at what made the law such a unique pedagogical resource, how it functioned at various levels of education, what its relationship was to the o

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