 Through the many studies Manuel Alexandre Jr (1999) devoted to Philo’s rhetoric, we can more precisely gauge Philo’s position in this central debate within Greek culture: the conflict between philosophy and rhetoric, or better, between philosophers and rhetors. Philo displays a sound knowledge of rhetoric. His affinity with Platonism impelled him to address very harsh critics of the “lesser” rhetoric, that of sophists, who represent the opposite pole of his own thought (Filler 2016). Sophisteia, sophistry, is in Philo a frequent concept attached to a range of negative meanings. But, as in Plato (where Socrates opposes the idea of a greater rhetoric to Gorgias’ lesser rhetoric in the Phaedrus), in Philo we see the possibility of a positive use of rhetoric. For Philo, rhetoric is neither an activity nor an abstract ideal but a human reality, the nature of which is laid out in the Bible. Moses is the man who saw God in the Sinai, but he by himself would have been unable to speak to Pharaoh and persuade him to let his people go. Moses needed the presence of Aaron in order to obtain what he sought. Moses represents the metaphysical truth, Aaron its implementation in reality, akin to the two faces of logos: while the logos prophorikos is that of communication, the logos endiathetos is the internal world of thoughts, and each is impossible without the other. It can be added that Abraham is said by Philo (Mut. 66) to have been the “father of the sounds”, a strange expression that, alongside many similar allusions to music, shows that Philo was not the philosopher of sight alone. Another path of research is that of parrêsia, a complex term of political origin that appeared in the context of the Athenian democracy. In literary and philosophical texts, it means freedom of speech, frankness, and honesty. For Philo, however, parrêsia is neither a political ideal nor an individual achievement, but something given by God; and it must be used without harming relatives or friends.