PHILO
JUDAIC PLATONISM
Philo was born of a
noble family in Alexandria, where he studied Judaic theology and Greek
philosophy. He acted as an ambassador
on a mission to the Roman Emperor Gaius Caligula in 40. Little else is known of his life.
METAPHYSICS/ RELIGIOUS PHILOSOPHY
[1] [See especially On the Maker
of the World.] Philo's primary aim was to
reconcile philosophy with theology [a]. Where the scriptures conflicted with
philosophy, he said they should not be disregarded but that allegorical
interpretations should be attempted. He conceives of God as pure being, eternal,
simple, free and transcendent beyond Good and Beauty [b]. From Eternal Ideas as His own thoughts God created Ideas
as real immaterial entities and then the world of sensible things as copies of
these Ideas [c]. Ideas in both these two stages
are contained within Reason (logos) [d], though it is not always clear
whether for Philo this logos is
independent of God or an aspect of Him. Sensible things are also
material and as such they are the creation of a pre-existent matter which is
itself created directly by God [e]. Corresponding to the two levels of the logos there are in man the faculty of reason and its expression in
the spoken word. Philo says further that there are other
intermediary beings or 'powers' (dunameis)
in the logos [f], such as providence, creativity, and
will, though again it is unclear whether these are independent existences or
functions of the Ideas and attributes of God; this depends on the status of the logos. By means of His providence (pronoia)
God can will to suspend the otherwise rigid deterministic laws of Nature [g][g] if, in His goodness, He deems it to be
to man's benefit. Philo also subscribed
to a mystical view of
numbers [h].
PSYCHOLOGY
[2] According to Philo man has both an irrational soul, created with the body, and a rational
soul created by God [a] when he made the world but before he created
bodies. Irrational souls
perish with the body at death. God
decides whether or not a given rational soul is worthy to be immortal [b]. He
can likewise, if he so wishes, enable man to act against the laws of his own
nature. Man's freedom can therefore be said to be absolute
though subject ultimately to the will of God [c].
KNOWLEDGE
[3] Man's
knowledge is under God's control and is either natural acquired through the
senses or reason or supernatural ('prophetic') [a]. Philo thinks the latter is superior and takes
the place of Plato's 'recollection' or of the first principles and primary
conceptions sought by other Greek philosophers. Knowledge that God exists can be
gained by reasoning from Nature (for example, the cosmological argument), or by
direct 'intuition' of the world as intimately linked with God. Knowledge of
God's essence, however, is not possible [b].
ETHICS
[4] Morality
and human law are grounded in God's revealed law and are therefore in harmony
with the laws of Nature He has ordained to govern the world [a]. Philo sees this as providing the basis for
human government in society. Under the
law all men are equal. Virtue is central in his ethics
and should be followed for its own sake as an expression of the love of
God. But Philo allows that there are different kinds and
degrees of virtue, for example, faith, humanity, and repentance, which are
subsumed under justice [b]. He also says that virtue should take account of the emotions [c] not all of which are bad and aim at a balance between extreme vices [d]. He regards both virtue and desire as voluntary, that is,
free.
CRITICAL SUMMARY
Philo's significance lies
in his attempt to reconcile the Jewish scriptures with Greek philosophy through
the introduction of a number of original concepts the duality of Ideas in
God's mind and as created realities; the creation of a pre-existent matter from
which the world was supposed to be fashioned; an absolutist view of free will;
a distinction between God's existence (provable) and essence (unknowable); an
expansion of the list of virtues; and an assimilation of natural law to divine
revelation. Not surprisingly these
innovations give rise to philosophical difficulties. For example, God's essence being supposedly
unknowable no doubt accounts for Philo's equivocation concerning the logos. Does it have independent existence or is it but an aspect of God? Likewise are the 'Powers' distinct entities
or divine attributes? Philo's rigid
dualism of soul and body, his apparent downgrading of the sensual side of man,
his 'otherworldliness', and his conscious turning away from participation in
social life might all suggest a certain imbalance or onesidedness in his
philosophy. Nevertheless Philo's system
paved the way for Neoplatonism and thereby contributed to the intellectual
foundations of Islam and Christianity as well as Judaism though to what
extent is disputable.
Dillon, J. M., The Middle Platonists.
S. Sandmel, Philo of Alexandria: An
Introduction.
CONNECTIONS
Philo