Theology as Christian Epopteia in Basil of Caesarea
The paper deals with St. Basil's distinction between κήρυγμα (kerygma) and δόγμα (dogma), which has been the subject of much discussion over the last sixty years (Spir. XXVII.66-67).
The article considers some protreptic motifs of the First Alcibiades in St. Basil’s homily On the Words ‘Give Heed to Thyself’. Dealing with a verse from Deuteronomy (15:9: Πρόσεχε σεαυτῷ etc.). St. Basil evidently regards it as a biblical counterpart of the Delphic maxim γνῶθι σαυτόν, using the sacred text to impel his audience to virtue and self-knowledge. In the second part of this article we highlight some parallels between St. Basil’s text, Porphyry’s writing Περὶ τοῦ γνῶθι σαυτόν, the Preparation for the Gospel XI 27 of Eusebius of Caesarea and the Address to Origen traditionally ascribed to Gregory Thaumaturgus. We finally point to similar interpretations of Πρόσεχε σεαυτῷ in Philo’s treaty On the migration of Abraham and in Clement of Alexandria’s Stromata. In conclusion, we argue that both in choice and in elaboration of his subject St. Basil follows the platonic tradition; in compliance with this tradition St. Basil associates the protreptic motifs of the First Alcibiades with the motifs of immortality and the knowledge of God. Just like for Porphyry and (as far as we can judge) for Origen, self-knowledge is not an end in itself for him; impelling his audience to ‘give heed’ he urges them to ascend towards the knowledge of God, which is the true philosophy for him. The genre of the philosophical protreptic, whose traits we find in the homily, turns out to be opportune precisely because for St. Basil, along with the earlier Christian writers, it is Christianity which is the only real philosophy.
The book describes the concepts of culture and language in the work of the austrian writer Franz Kafka.
The article concerns the problems of “categorical interpretation” of matrimonial images of the Old Testament by Philo of Alexandria. The author proposes that Philo perceived female images as objectivated aspects of corresponding types of mind (represented by male images), draws parallels between this concept and the dialectic of emanation in Platonism, and proposes some analogies with Gnostic teaching about syzygies.
At the end of the homily IX In Hexaemeron St. Basil the Great promises to continue his Genesis exegesis with an account of man’s creation (Hex. 9. 6. 90−91: ἐν τίνι μὲν οὖν ἔχει τὸ κατ' εἰκόνα Θεοῦ ὁ ἄνθρωπος, καὶ πῶς μεταλαμβάνει τοῦ καθ' ὁμοίωσιν). However, he never got to it (the two homilies De hominis opificio were probably written by another person). Nevertheless, a close analysis of the homily In illud: attende tibi ipsi shows that in his account of man’s creation Basil’s is very much endebted to the Alexandrian tradition which adjusted Plato’s Timaeus to the interpretation of the biblical text. A special attention will be paid to the term ζῷον θεόπλαστον.
The article is concerned with the notions of technology in essays of Ernst and Friedrich Georg Jünger. The special problem of the connection between technology and freedom is discussed in the broader context of the criticism of culture and technocracy discussion in the German intellectual history of the first half of the 20th century.