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قراءة كتاب The Basis of Early Christian Theism
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class="label">[7] Cocker: Christianity and Greek Philosophy, p. 491.
[8] La dialectique et le système des idées conduisaient directement Platon à la démonstration de l'existence de Dieu; et son Dieu porte en quelque façon l'empreinte de cette origine, puisqu'il est à la fois l'unité absolue et l'intelligence parfaite." Jules Simon: Etudes sur la Théodicée de Platon et d'Aristote, p. 29.
[9] Banquet, § 34.
[10] Erdmann: History of Philosophy, § 77, 4.
[11] E.g. Cocker: Christianity and Greek Philosophy, pp. 377, ff.
[12] Zeller: Philosophie der Griechen, II, i, s. 926.
[13] Plato "never raised the question of the personality of God." (Zeller; Greek Philosophy (briefer edition) § 49.) "Sie" ("die Idee der Ideen") "ist natürlich keine gottliche Persönlichkeit." (Kahnis: Verhältniss der Alten Philosophie zum Christenthum, p. 54.)
[14] Metaphysics, V, 1.
[15] Ibid.: x, 7.
[16] Metaphysics, xi, 6.
[17] E.g., Schwegler: History of Philosophy; Cocker; ut supra, p. 412, ff.
[18] xi, 6.
[19] xi, 7.
[20] Jules Simon: Etudes sur la Théodicée de Platon et d'Aristote, p. 88, et al.; Davidson: Theism and Human Nature, p. 45.
[21] Aristotle makes good use of the argument to design in a striking passage from a lost work quoted by Cicero in De Natura Deorum, II, 37, and in Physica auscultatio, II, 8, says: "The appearance of ends and means is a proof of design."
[22] Cicero; De Natura Deorum, I, 16, 17, and frequently. See also Seneca; Epist., cxvii, whose Syncretism allows him to borrow from Stoic and Epicurean alike. See also Zeller; Stoics, Epicureans and Sceptics, p. 465.
[23] E.g., I, 36; II, 2, 5, ff.
[24] Vacherot: Histoire Critique de l'Ecole d'Alexandrie, Vol. I, p. 142.
[25] Ibid.: Vol. I, p. 143, 144.
[26] See e.g., the quotation in Stirling; Philosophy and Theology, p. 173.
[27] History of Philosophy, Vol. I, § 114, 3.
CHAPTER III
THE PATRISTIC POINT OF VIEW
The philosophy of the Greeks during the first century of our era presents a great contrast to that of the age of Socrates, Plato and Aristotle. No longer do we find men engaged in the processes of positive, constructive thought, but we have presented to our view an age of retrospection, of literary criticism, and, to a great extent, of intellectual exhaustion. Men live amid the ruins of the systems constructed by their ancestors, and each one attempts to form for himself, out of the scattered fragments, a combination which may serve him as a sufficiently coherent rule of thought, and, especially, of life. Stoicism, Epicureanism, Scepticism, the "Orientalizing Hellenes," and the "Hellenizing Orientals," all by their restless, nervous, frequently erratic and aimless activity, bear witness to the fact that the mind of man has had revealed to it its own limitations, and is well on the way towards despair of ever arriving at truth. The Greek mind no longer exhibits that elasticity and spontaneity and enthusiasm in the search for truth,