The Philosophical Stance of Allegory in Stoicism and its Reception in Platonism, Pagan and Christian: Origen in Dialogue with the Stoics and Plato.
This article is composed of three parts and an epilogue. In the first part, its point is that in Stoicism allegory was part and parcel of philosophy, and the author endeavors to clarify the reason why the Stoics integrated it in their philosophical system. The author tends to rule out that it was on...
| Published in: | International Journal of the Classical Tradition Vol. 18; no. 3; pp. 335 - 372 |
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| Format: | Article |
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Springer Nature
Sep2011
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| Online Access: | View this record in EBSCOhost |
| fields | @attributes: recordID: 1 pdfLink: plink: https://search.ebscohost.com/login.aspx?direct=true&db=hlh&AN=66694252&site=ehost-live header: @attributes: shortDbName: hlh uiTerm: 66694252 longDbName: Humanities International Complete uiTag: AN controlInfo: bkinfo: jinfo: jid: 10730508 IJC jtl: International Journal of the Classical Tradition issn: 10730508 maglogo: N pubinfo: dt: Sep2011 vid: 18 iid: 3 pid: 237 pub: Springer Nature artinfo: ui: 66694252 10.1007/s12138-011-0264-1 ppf: 335 ppct: 37 formats: fmt: @attributes: type: P size: 229KB tig: atl: The Philosophical Stance of Allegory in Stoicism and its Reception in Platonism, Pagan and Christian: Origen in Dialogue with the Stoics and Plato. aug: au: Ramelli, Ilaria affil: Università Cattolica del Sacro Cuore, Facoltà di Lettere e Filosofia, Gregorianum, terzo piano, Largo Gemelli 1 I-20123 Milano Italia su: Allegory Stoics Platonists Political philosophy Christians Origen, 184/5-253/4 sug: subj: Allegory Stoics Platonists Political philosophy Christians Origen, 184/5-253/4 ab: This article is composed of three parts and an epilogue. In the first part, its point is that in Stoicism allegory was part and parcel of philosophy, and the author endeavors to clarify the reason why the Stoics integrated it in their philosophical system. The author tends to rule out that it was only for an 'apologetic' reason, in order to defend the Stoic doctrines, and a different explanation is offered. In the second section it is argued that allegory became part of philosophy in Middle and Neoplatonism as well, both 'pagan' and Christian, and the author studies how a harsh debate arose between the 'pagan' and the Christian sides about which texts, myths, and traditions to consider susceptible of allegoresis (i.e., rich in philosophical truths expressed symbolically). Similarities and differences are also pointed out between Origen's and 'pagan' allegoresis, Stoic and Platonic. The third part concentrates on Origen's theorization of biblical allegoresis - significantly included in his philosophical masterpiece, again qua part and parcel of philosophy -, on the three exegetical levels he defines, literal, moral, and spiritual, on their antecedents, and on the special status of the scriptural narratives on the arkhē and the telos in his own theorization and exegetical practice. In relation to these exceptions (narratives that have only an allegorical meaning), the author argues that Origen was inspired by the special epistemological status of Plato's myths, which he moreover praises. Providing some telling examples, the author demonstrates how Origen even enters in conversation with Plato's myths on the arkhē and the telos and, if necessary, corrects them, and directly compares them with the biblical stories on the arkhē and the telos. pubtype: Academic Journal doctype: Article src: R language: English refInfo: copyright: @attributes: flag: Y custom: International Journal of the Classical Tradition is a copyright of Springer, 2011. All Rights Reserved. item: International Journal of the Classical Tradition holder: Springer Nature dt: @attributes: year: 2011 holdings: @attributes: islocal: N |
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