Abstract

In Philo's use of allegory to integrate Greek philosophy with the Jewish Pentateuch he uses certain technical terms in his ethical theory in order to expand a simple distinction between genus and species into numerous levels including generic virtue, specific virtues, and particular acts of specific virtues. ;In addition to this vertical classificatory dimension he incorporates another dimension in which he distinguishes the imperishable archetype from the perishable copy ; the former he equates in many respects with Platonic Forms. ;As a result he speaks of "specific" prudence which is perishable because it is associated with a perishable individual, but also of "generic" prudence which is imperishable because it is not associated with anything perishable. ;Generic virtue itself is on a level relatively close to God who is its cause and essence; and like God, becomes less describable the more generic it is. ;He represents three basic means for attaining generic virtue by three patriarchs: on the lowest level, by practice ; then by instruction ; and finally by nature . Above these three he posits an even higher level, symbolized by Moses, representing those who attain virtue by direct association with God. ;In addition to these three he often refers to spiritual escape as a means for attaining generic virtue. Man can overcome his mortality by denial of bodily necessities, contemplative solitude, and by ecstasy, each of which brings man's spirit closer to generic virtue and God. Death or physical assumption are the ultimate means of escape. ;Nevertheless, generic virtue is attainable in some degree even during life through deeds of virtue, assimilation to God, and knowledge of the imperishable realm. To find God is the goal of life, but attainment of that goal is a moot point; man can know the existence of God, but not his essence because he is ultimately inconceivable and incomprehensible