Adyos dpbds is extremely f
is ETHICS nd0n eipnrat, Enn. i. 1. 7; recall what Clement says in Strom. vi. den Logos, so ae e 136, 1, did Tod owparixod dpa avetparos alcbdverat o avOpwros, griechischen und insbe emOupet, Sera, dpyilerat, as well as the Plutarchean pases
Physisbegriff ees organ of De Virl. m. 451 a and of De Libid. et Aegr. 9 quoted above. i einzubauen versucht. Di Philo also agrees with the general doctrine of mdbos which q zendenten Gottes wer occurs both in Clement and in Middle Platonism. He gives the , | Gesetzmissigkeit des Nat same definition of 7d8os as that which was current in the Old
| griechischen Sinne sucht Porch, 7av prev 7d Bos eriAyrrov, ézel kal mica dperpos Kal 7Aeovd= fiir die Ethik festzuhalte Cova dppi) Kal Tis yruxiis7)dAoyos kal mapa pow Kjos (De Spec.
} Handeln des Menschen Leg. iv. 79, Vol. v. 227. 5-6), but at the same time makes it clear | Das hat in der griechis that the 7d6y have their origin in the inferior and irrational parts
| erkannt, Sie hat darum of the soul, 7@ Sé emBvpntin@ Tov wept 70 Arpov Kal tiv KowAtay j in einem folgerichtigen L rémov, evraila yap Karoucel emBupia, dpebis adoyos (Leg. Alleg. die Beherrschung der Sin iii, 115, vol. i. 139. 4-5), and that they cannot be considered as ' und unter diesem Ges produced by a judgement of reason, 70 5€ dAoyov aiabnats eort i Menschen durch eine st kal ra Tavrys Exyova 7dOn, kat pddora et pi) Kpiceis clot 7perepar
; no doubt about the fact (Leg. Alleg. ii. 6, vol. i. 91. 20-1). Moreover he also, as Clement, q and vows as a standard Plutarch, and Plotinus do, brings body, sensations, the dAoyor,
Clement; it will suffice t and the zd6n into close connection with one another, as can be i (i. 210. 23), Paed. ili. 99. seen from Leg. Alleg. i. 24 (i. 67. 7-8), Leg. Alleg. ii. 50 (i. 100.
11-12), De Fuga 91 (ili. 129. 11-13), and De Somn. ii. 255 (iii, i Strom. iii. 72.3 (ii. 228, 299. 16-17)3 | thinks to be his discovery i to forget that in Philo 4. Some scholars have seen a further proof of the strong inAdyos dpbds is extremely f fluence which Stoicism had on Clement in the occurrence, in | tance in his system, Phil his writings, of the idea of obedience to the Adyos dpbds and to | according to which the l j dvois.4 But it is especially Pohlenz who, in more recent times, human morals, in so far has laid a particularly strong emphasis on the importance which | Adyos pbs. This is the this Stoic doctrine has for Clement's ethics. No modern scholar | conception of man as a has felt so deeply the meaning ofthe Stoic maxim which prescribes
: laws of nature the sam that one should live according to nature, the laws of which are | following instances will identical with those established by the universal Logos: 'Wie was in Philo:
1 On Plotinus' doctrine of md0os and his dependence on Posidonius see Theiler, | Opif. M. 3 (i. 1. 10-14):
Vorbereitung ..., especially pp. 85-9. bo Phils eatthe OLAParch the law and the law ? On the dependence of theLeerSE een (TU a nBG
| the law becomes at o " y abensatsimin Dilbe see Volker, op. cit. pp. 79-85, and Pohlenz, NGA, j his actions according phil.-hist. Kl. (1942), 457-9, and Die Stoa i, 976. (On ie spree =o,
} the whole universe.
Clement and Philo in their attitude towards Sori see Volker, Der wahre Gnostiker . . »5 i ' NGA, phil.-hist. Kl. (1943) ee, for instance, Merk, 48-9, Daskalakis, 88 ff., and J. Stelzenberger, 169-70 J J; See also Pohleng, art. cit. and 261.
Opif. M. 143 (i. 41. 21-6): Since every well-ordered state has got Plutarch ia who wac a constitution, the citizen of the universe must necessarily follow towards the Porch, stress the constitution adopted by the whole universe; this constitution sality of the law of natu is represented by the right rational principle of nature, which established by one and more exactly is called 'rule' since it is a divine law, according all men must obey this to which what is fitting for each being is distributed. '
De Agr. 66 (ii. 108. 20):... using as master the law of nature.!
, r De Plant. 49 (ii. 143. 20 1): The best man maintained that to be j De Exil. 601 a-b: of a able to live according to nature represents the aim of happiness,
{ puds 'yyepovias «++ 9 De Migr. Abr. 128 (ii. 293. 4-5): "To live according to nature' 1s avOpdmous domep moN the aim which is celebrated by the best philosophers.
_ { De Alex. Magni Fort. au De Vita Mos. i. 48 (iv. 131. 12-13): Since he [i.e. Moses] adopts ) jydpeba Snpdras kal as his sole pattern the right rational principle of nature, which dyéAns cuvvdpov von : i » origin
Ee mab, libersi Te ane 6-7):... they will attain a The doctrine of piors and "right aim ... the life according to nature. morals is combined, in of the fight against the As in the case of the definition of vdpos, Pohlenz has not seen that docile of 'the obediian here also Philo must necessarily represent the epee wl to the ruling principle between Clement and Stoicism. And just as in the case of vdjos, therefore closely mingled Pohlenz, though producing so many instances of the amen images, and form togeth of the Stoic conception of the Aéyos ép8ds and vars in Philo, the main features of whi has failed to observe the close correspondence between the Jew and in Middle Platoni and the Christian. For both nature was bound to become the ! identified with the Stoic product of the creation of a transcendent God for, bork ty f bookofthe Republic, keep universal Logos was no longer simply the immanent Stoic prinits control. Reason appe ciple, but the link between the transcendent God, the world, and } the two horses of his cha man; for both, moreover, God, through His Son, the Logos, had the ém@vynruedv—and p j given His laws both to nature and to man, It seems therefore helmsman guiding his s far more likely that Clement, as a Christian, should have taken
" the conception of Logos and ¢¥as as a atandard for human alma a bei dus morals not directly from the Porch but from Philo, whose
4 one mentor asasriecieee philosophy he found so much more akin to his own religious 175 6). eee a first reading b aith.3 f that in Clement the idea of o fhe passage of Philo should be compared with Clement, Paed. ii. 95. 3, 7H
| anepee in Phi J Av xpi) Siddoxadov emypadopevous ... ae aR ee cana Wert auf den Nachweis, dass das mosaische 'es ite, ae irrational parts of the soul an stele!
"i hat Pohlens saves e different ways in which Philo of the Supoedés and émBupnrix and Clement treatedTek ccocamione hie anid vos or Greek culture in cane he c abyo eneral: 'Denn Philon bleibt immer der gesetzestreue Jude, der sich die ihm na Hey 7M 'a pxewv Suva nnerlich fremde hellenische Gedankenwelt nur angecignet hat, um seine Vaterra tabes wal de rosottren, 6 8 religion mit dem modernen Empfinden in Einklang zu bringen, und sich als
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