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Evang. 2). Despite the polemic which is visible throughout his commentary, Eusebius nevertheless notes a certain distinction that merits our attention, and which he later labels as the difference between a physiologia of sensible bodies (hJ tw`n aijsqhtw`n fusiologiva) and a physiologia of intelligibles (hJ tw`n nohtw`n fusiologiva). Again, the difference is between a physiologia which terminates in postulating physical elements as its ajrchv, and a physiologia which ascends through the physical to intelligible and incorporeal bodies or God himself.

26 This complex is not only the oldest remnant of the conceptual framework inherited by Philo, it also provides the essential backdrop to understanding occurrences of the term where the other two topoi feature prominently. Parrhs¤a and the suneidÒw in Philo The last two decades experienced a renewed interest in the notion of parrhs¤a. 27 Within these contexts, its meaning ranges from broadly defining a manner of speaking, to an attitude of openness, freedom and confidence, to frank criticism. From its original political use signifying interaction among equals, the term increasingly comes to refer to personal candour and truthful criticism, either towards society at large, within asymmetrical relationships, or among friends.

Cf. Eusebius, Praep. evang. 1. 87 Geog. 4. 88 To foreshadow a bit of my argument, Moses’ Genesis opens: jEn ajrch`≥ . . and posits God as that beginning/cause. This opening along with the title of the text, Gevnesi" kovsmou, already presents the text as a physiologia, a study on the cosmos. 89 According to Philo’s apologetic. See especially Somn. 120: fusiologivan auj tou`. 90 Phaed. 96a: eij dev nai ta;" aij tiv a" eJ kavstou, dia; tiv giv gnetai e{kaston kai; dia; tiv ajpovllutai kai; dia; tiv e[sti .

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