The Bible and the Buddhists. J. Duncan M. Derrett. Sardini Editrice, Bornato in Franciacorta - Italy 2000. 136 pp. Lire 50,000. ISBN 88-7506-174-2 Pb.

Treatise on Mimamsa philosophy; critical edition.

Die Sicht auf die Welt zwischen Ost und West. Edited by Robert Rollinger. Classica et Orientalia, vol. 12. Wiesbaden: Harrassowitz Verlag, 2017. Pp. x + 231 + 119, map in pocket. €79.

Name der Zeitschrift: Klio Jahrgang: 98 Heft: 2 Seiten: 653-682.

Overzicht van het leven en de filosofische ideeën en betekenis van de Griekse wijsgeer (469-399 voor Chr.).

This is the first really comprehensive treatment to appear in modern times of the great Alexandrian theologian's life and doctrine. Like his better known contemporaries, Fr. Chr. Baur, J. Müller, and Dorner, Redepenning also united the great heritage of intense speculative interest with the full armor of nineteenth century historical scholarship. In spite of his many footnotes he has a clear and rich style, focusing on major theological and historical questions. He has sense enough to leave some highly specialized issues (...) to a number of appendices. The first volume is devoted to Origen's early doctrines in their historical context. The second volume has two major sections: one deals in the fashion of the first volume with the development of Origen's later doctrines. The other treats in a systematic manner the whole of Origen's doctrines in terms of God, the fallen world, and the redemption. These are the most important chapters of the book but they must be read as Redepenning intended: only after the historical sections. This beautifully printed book is an indispensable instrument to any further study of the history of Patristic thought.--M. J. V. (shrink)

Die „Wahl“ des jungen P. Cornelius Scipio zum Prokonsul in Spanien im Frühjahr 210 - mitten im Hannibalischen Krieg - stellt in der römischen Geschichte in mehrfacher Hinsicht eine Einmaligkeit dar: Nur hier wird eigens ein Promagistrat für einen außeritalischen Kriegsschauplatz vom Volk direkt gewählt, zudem ein Amtloser, der keinerlei Erfahrung in der Führung von Legionen hat. Zuerst ist die früheste Quelle für diesen Vorgang, Livius, auf ihren historischen Gehalt zu untersuchen (I). Die dortigen staatsrechtlichen Unwahrscheinlichkeiten empfehlen eine Analyse der (...) späteren Berichte des Silius Italicus, des Appian und des Cassius Dio/Zonaras (II). Deren Abweichungen von Livius deuten auf die Existenz einer Ursprungsversion von Scipios „Wahl“, deren inhaltliche Hauptlinien, Tendenz und sogar vermutlicher Autor sich durch einen Vergleich der Parallelberichte rekonstruieren lassen (III). Dabei hilfreich ist die Einbeziehung zweier anderer Fragmente aus Cassius Dio über Scipio, die ebenfalls auf denselben Autor zurückgehen könnten (IV). Die Entstehungsbedingungen und Motive dieser rekonstruierten Ursprungsversion werden insbesondere im Umfeld von Pompeius’ Imperien gegen die Piraten und Mithridates gesucht (V). Weiteren Aufschluß bietet auch die Klärung der Frage, welchen Rang M. Iunius Silanus, der Mitfeldherr des Scipio in Spanien, einnahm (VI). Schließlich verhilft Ciceros Verschweigen von Scipios „Wahl“ dazu, einen terminus post quem für die Verbreitung der rekonstruierten Ursprungsversion zu bestimmen (VII). (shrink)

Geschult an den griechischen Klassikern, vor allem Demosthenes, und ausgerüstet mit einer enzyklopädischen Bildung, führte Cicero die römische Beredsamkeit zu einer Klassizität, deren Suggestivkraft die forensishcen Erfolge bedingte und ihre bleibende Faszination ausmacht. Die gründlich ausgearbeiteten Reden, seine selbständigste literarische Leistung, zeichnen darüber hinaus ein lebendiges Bild der unruhigen politischen Lage im 1. Jh. V. Chr. Die Übertragung von Manfred Fuhrmann (erstmals in der "Bibliothek der Alten Welt" erschienen) ist selbst schon ein klassisches Werk moderner Übersetzungskunst. Band 1 der Prozessreden (...) enthält die Reden vor dem Exil: Rede für P. Quinctius Rede für den Schauspieler Q. Roscius Rede für M. Tullius Rede für M. Fonteius Rede für A. Caecina Rede für A. Cluentius Habitus Rede für F. Sulla Rede für L. Flaccus. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Role of Malebranche in Ernest Renan's Philosophical Development BENJAMIN ROUNTREE RENANHASBEENCALLEDwith some justification the "Malebranche du dix-neuvi~me si~cle." 1 In his praise of the seventeenth-century philosopher, Renan was unconciously inclined to call attention to the similarities between himself and Malebranche by pointing out qualities which they were apt to share. A thinker as sinuous as Renan was bound to appreciate the power of subtle reasoning in such a (...) work as the admirable Recherche de la V~rit6. In a certain sense Renan is even the heir of a spirit to which Malebranche gave fresh impetus. Like Malebranche, he inveighed against pedants, dilettantes, and idolators of antiquity; he turned his back on tradition to favor modem thought over ancient, and placed his faith in a world governed by knowledge and reason in which progress and human perfectibility promise man happiness. In his basic optimism, in his belief that man is capable of knowing truth, in his somewhat pantheistic mysticism, Renan joins hands with Malebranche across the eighteenth century. How well did Renan know Malebranche? What did he think of him? Did his opinion of him undergo any evolution? To find the answers to these questions one must go back to about 1840, when Renan, a.t seventeen, began his study of Malebranche. By the time he was twenty, Renan, under the guidance of M. Gosselin, who little suspected how great a contribution Malebranche would make to Renan's decision to leave the Church, was reading the philosopher with enthusiastic regularity. Indeed, the Oratorian had become "l'objet perp6tuel" of his reflections, he tells us. The speculative terminology of the Entretiens sur la M6taphysique and the M6ditations chrgtiennes echoed through his class compositions and notebooks. His ideas on the general action of Providence in the universe were already similar to those of this philosopher, who, "illustre" and "saint," soon became for him a kind of spiritual hero, a hero whose exemplary intellectual zeal drew Renan instinctively ever more deeply into the contemplative life, into.the fervent and determined quest for "Truth." This "penseur hardi" was destined to excite Renan's own paradoxical mind as "le plus beau r~veur et le plus terrible logicien" ever to exist.~ 1L. L~vy-Bruhl, "La Religion de Renan," Journal de psychologie normale et pathologique (A~pril,1923), p. 344. Ernest Renan, Souvenirs d'en]ance et de ieunesse, in Les Oeuvres completes d'Ernest Renan (Paris: Calmann=L~vy, 1947), II, 843-846. All future references to Renan will be made from this edition unless otherwise specified. See also Lewis F. Mott, Ernest Renan (New York: D. Appleton, 1921), pp. 15-16; Jean Pommier, Renan (Paris: Perrin, 1923), p. 37; La Jeunesse clSricale d'Ernest Renan (Paris: Les Belles Lettres, 1933), p. 138; "Les Lectures de Renan au sSminaire,"La Revue d'histoire litt6raire de la France (1934), p. 93. [47] 48 HISTORY OF PHILOSOPHY For a moment Malebranche, like Pascal, even helped delay Renan's loss of faith. The attempt of a Christian to satisfy the intelligence through vigorous application of Cartesian rationalism to theology and science fascinated the young student in 1843 as he read the Conversations chr~tiennes and the Recherche de la Vdritd. He eagerly believed that reason leads one to knowledge of God, that the search for Truth is the search for God. Thus, equating the Diety to Truth and retaining his belief in a providence evident in immutable natural law, Renan continued to accept the Catholic dogma, the Bible and revealed truth in a "general sense," as he says in his Souvenirs. After Renan's first soul-shattering year of philosophy Malebranche still stood alongside Pascal and Bossuet as a model of piety, as a "grand esprit," a profound intelligence capable of remaining genuinely Christian, a powerful thinker "qui dit sa messe route sa vie." a He appeared as one solution to Renan's own growing spiritual problem, for Malebranche's example seemed a way of retaining intellectual independence without leaving the Church. Here was a priest, Renan thought, who, in a time of steadily increasing ecclesiastical authority, had been able to live "peacefully" even as a member of a religious congregation without... (shrink)