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Tiresias: The Ancient Mediterranean Religions Source Database

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12 results for "action"
1. Thucydides, The History of The Peloponnesian War, 3.84 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •aristotle, on goals of action Found in books: Huffman (2019) 115
2. Xenophon, The Education of Cyrus, (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •aristotle, on goals of action Found in books: Huffman (2019) 411
3. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Huffman (2019) 115
663a. κρεῖττον ἀγαθόν τε καὶ καλὸν ὁ νόμος ἐνὸν ἐπαινεῖ. τί γὰρ δὴ δικαίῳ χωριζόμενον ἡδονῆς ἀγαθὸν ἂν γίγνοιτο; φέρε, κλέος τε καὶ ἔπαινος πρὸς ἀνθρώπων τε καὶ θεῶν ἆρʼ ἐστὶν ἀγαθὸν μὲν καὶ καλόν, ἀηδὲς δέ, δύσκλεια δὲ τἀναντία; ἥκιστα, ὦ φίλε νομοθέτα, φήσομεν. ἀλλὰ τὸ μήτε τινὰ ἀδικεῖν μήτε ὑπό τινος ἀδικεῖσθαι μῶν ἀηδὲς μέν, ἀγαθὸν δὲ ἢ καλόν, τὰ δʼ ἕτερα ἡδέα μέν, αἰσχρὰ δὲ καὶ κακά; ΚΛ. καὶ πῶς; ΑΘ. οὐκοῦν ὁ μὲν μὴ χωρίζων λόγος ἡδύ τε καὶ δίκαιον 663a. For, apart from pleasure, what good could accrue to a just man? Come, tell me, is fair fame and praise from the mouths of men and gods a noble and good thing, but unpleasant, while ill-fame is the opposite? By no means, my dear lawgiver, we shall say. And is it unpleasant, but noble and good, neither to injure anyone nor be injured by anyone, while the opposite is pleasant, but ignoble and bad? Clin. By no means. Ath. So then the teaching which refuses to separate the pleasant from the just helps,
4. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Huffman (2019) 411
336d. δέον ἐστὶν μηδʼ ὅτι τὸ ὠφέλιμον μηδʼ ὅτι τὸ λυσιτελοῦν μηδʼ ὅτι τὸ κερδαλέον μηδʼ ὅτι τὸ συμφέρον, ἀλλὰ σαφῶς μοι καὶ ἀκριβῶς λέγε ὅτι ἂν λέγῃς· ὡς ἐγὼ οὐκ ἀποδέξομαι ἐὰν ὕθλους τοιούτους λέγῃς. 336d. what you say the just is. And don’t you be telling me that it is that which ought to be, or the beneficial or the profitable or the gainful or the advantageous, but express clearly and precisely whatever you say. For I won’t take from you any such drivel as that! And I, when I heard him, was dismayed, and looking upon him was filled with fear, and I believe that if I had not looked at him before he did at me I should have lost my voice. But as it is, at the very moment when he began to be exasperated by the course of the argument
5. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Huffman (2019) 411
6. Cicero, On Duties, 1.51-1.54, 1.57-1.58, 1.160 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •action, goals of Found in books: Mackey (2022) 195
1.51. Ac latissime quidem patens hominibus inter ipsos, omnibus inter omnes societas haec est; in qua omnium rerum, quas ad communem hominum usum natura genuit, est servanda communitas, ut, quae discripta sunt legibus et iure civili, haec ita teneantur, ut sit constitutum legibus ipsis, cetera sic observentur, ut in Graecorum proverbio est, amicorum esse communia omnia. Omnium autem communia hominum videntur ea, quae sunt generis eius, quod ab Ennio positum in una re transferri in permultas potest: Homó, qui erranti cómiter monstrát viam, Quasi lúmen de suo lúmine accendát, facit. Nihiló minus ipsi lúcet, cum illi accénderit. Una ex re satis praecipit, ut, quicquid sine detrimento commodari possit, id tribuatur vel ignoto; 1.52. ex quo sunt illa communia: non prohibere aqua profluente, pati ab igne ignem capere, si qui velit, consilium fidele deliberanti dare, quae sunt iis utilia, qui accipiunt, danti non molesta. Quare et his utendum est et semper aliquid ad communem utilitatem afferendum. Sed quoniam copiae parvae singulorum sunt, eorum autem, qui his egeant, infinita est multitudo, vulgaris liberalitas referenda est ad illum Ennii finem: Nihilo minus ipsi lucet, ut facultas sit, qua in nostros simus liberales. 1.53. Gradus autem plures sunt societatis hominum. Ut enim ab illa infinita discedatur, propior est eiusdem gentis, nationis, linguae, qua maxime homines coniunguntur; interius etiam est eiusdem esse civitatis; multa enim sunt civibus inter se communia, forum, fana, porticus, viae, leges, iura: iudicia, suffragia, consuetudines praeterea et familiaritates multisque cum multis res rationesque contractae. Artior vero colligatio est societatis propinquorum; ab illa enim immensa societate humani generis in exiguum angustumque concluditur. 1.54. Nam cum sit hoc natura commune animantium, ut habeant libidinem procreandi, prima societas in ipso coniugio est, proxima in liberis, deinde una domus, communia omnia; id autem est principium urbis et quasi seminarium rei publicae. Sequuntur fratrum coniunctiones, post consobrinorum sobrinorumque, qui cum una domo iam capi non possint, in alias domos tamquam in colonias exeunt. Sequuntur conubia et affinitates, ex quibus etiam plures propinqui; quae propagatio et suboles origo est rerum publicarum. Sanguinis autem coniunctio et benivolentia devincit homines et caritate; 1.57. Sed cum omnia ratione animoque lustraris, omnium societatum nulla est gravior, nulla carior quam ea, quae cum re publica est uni cuique nostrum. Cari sunt parentes, cari liberi, propinqui, familiars, sed omnes omnium caritates patria una complexa est, pro qua quis bonus dubitet mortem oppetere, si ei sit profuturus? Quo est detestabilior istorum immanitas, qui lacerarunt omni scelere patriam et in ea funditus delenda occupati et sunt et fuerunt. 1.58. Sed si contentio quaedam et comparatio fiat, quibus plurimum tribuendum sit officii, principes sint patria et parentes, quorum beneficiis maximis obligati sumus,proximi liberi totaque domus, quae spectat in nos solos neque aliud ullum potest habere perfugium, deinceps bene convenientes propinqui, quibuscum communis etiam fortuna plerumque est. Quam ob rem necessaria praesidia vitae debentur iis maxime, quos ante dixi, vita autem victusque communis, consilia, sermones, cohortationes, consolationes, interdum etiam obiurgationes in amicitiis vigent maxime, estque ea iucundissima amicitia, quam similitudo morum coniugavit. 1.160. Quare hoc quidem effectum sit, in officiis deligendis id genus officiorum excellere, quod teneatur hominum societate. Etenim cognitionem prudentiamque sequetur considerata actio; ita fit, ut agere considerate pluris sit quam cogitare prudenter. Atque haec quidem hactenus. Patefactus enim locus est ipse, ut non difficile sit in exquirendo officio, quid cuique sit praeponendum, videre. In ipsa autem communitate sunt gradus officiorum, ex quibus, quid cuique praestet, intellegi possit, ut prima dis immortalibus, secunda patriae, tertia parentibus, deinceps gradatim reliquis debeantur. 1.51.  This, then, is the most comprehensive bond that unites together men as men and all to all; and under it the common right to all things that Nature has produced for the common use of man is to be maintained, with the understanding that, while everything assigned as private property by the statutes and by civil law shall be so held as prescribed by those same laws, everything else shall be regarded in the light indicated by the Greek proverb: "Amongst friends all things in common." Furthermore, we find the common property of all men in things of the sort defined by Ennius; and, though restricted by him to one instance, the principle may be applied very generally: "Who kindly sets a wand'rer on his way Does e'en as if he lit another's lamp by his: No less shines his, when he his friend's hath lit." In this example he effectively teaches us all to bestow even upon a stranger what it costs us nothing to give. 1.52.  On this principle we have the following maxims:"Deny no one the water that flows by;" "Let anyone who will take fire from our fire;" "Honest counsel give to one who is in doubt;" for such acts are useful to the recipient and cause the giver no loss. We should, therefore, adopt these principles and always be contributing something to the common weal. But since the resources of individuals are limited and the number of the needy is infinite, this spirit of universal liberality must be regulated according to that test of Ennius — "No less shines his" — in order that we may continue to have the means for being generous to our friends. 1.53.  Then, too, there are a great many degrees of closeness or remoteness in human society. To proceed beyond the universal bond of our common humanity, there is the closer one of belonging to the same people, tribe, and tongue, by which men are very closely bound together; it is a still closer relation to be citizens of the same city-state; for fellow-citizens have much in common — forum, temples colonnades, streets, statutes, laws, courts, rights of suffrage, to say nothing of social and friendly circles and diverse business relations with many. But a still closer social union exists between kindred. Starting with that infinite bond of union of the human race in general, the conception is now confined to a small and narrow circle. 1.54.  For since the reproductive instinct is by Nature's gift the common possession of all living creatures, the first bond of union is that between husband and wife; the next, that between parents and children; then we find one home, with everything in common. And this is the foundation of civil government, the nursery, as it were, of the state. Then follow the bonds between brothers and sisters, and next those of first and then of second cousins; and when they can no longer be sheltered under one roof, they go out into other homes, as into colonies. Then follow between these in turn, marriages and connections by marriage, and from these again a new stock of relations; and from this propagation and after-growth states have their beginnings. The bonds of common blood hold men fast through good-will and affection; 1.57.  But when with a rational spirit you have surveyed the whole field, there is no social relation among them all more close, none more close, none more dear than that which links each one of us with our country. Parents are dear; dear are children, relatives, friends; one native land embraces all our loves; and who that is true would hesitate to give his life for her, if by his death he could render her a service? So much the more execrable are those monsters who have torn their fatherland to pieces with every form of outrage and who are and have been engaged in compassing her utter destruction. 1.58.  Now, if a contrast and comparison were to be made to find out where most of our moral obligation is due, country would come first, and parents; for their services have laid us under the heaviest obligation; next come children and the whole family, who look to us alone for support and can have no other protection; finally, our kinsmen, with whom we live on good terms and with whom, for the most part, our lot is one. All needful material assistance is, therefore, due first of all to those whom I have named; but intimate relationship of life and living, counsel, conversation, encouragement, comfort, and sometimes even reproof flourish best in friendships. And that friendship is sweetest which is cemented by congeniality of character. 1.160.  This, then, may be regarded as settled: in choosing between conflicting duties, that class takes precedence which is demanded by the interests of human society. [And this is the natural sequence; for discreet action will presuppose learning and practical wisdom; it follows, therefore, that discreet action is of more value than wise (but inactive) speculation.] So much must suffice for this topic. For, in its essence, it has been made so clear, that in determining a question of duty it is not difficult to see which duty is to be preferred to any other. Moreover, even in the social relations themselves there are gradations of duty so well defined that it can easily be seen which duty takes precedence of any other: our first duty is to the immortal gods; our second, to country; our third, to parents; and so on, in a descending scale, to the rest.
7. Gaius, Instiutiones, 3.154 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •action, goals of Found in books: Mackey (2022) 195
8. Justinian, Digest, None (5th cent. CE - 6th cent. CE)  Tagged with subjects: •action, goals of Found in books: Mackey (2022) 195
9. Anon., Scholia On Argonautika, None  Tagged with subjects: •nan Found in books: Huffman (2019) 115, 355, 411
10. Iamblichus, De Anima, 2.52.13-53.20 (missingth cent. CE - iamblicusth cent. CE)  Tagged with subjects: •aristotle, on goals of action Found in books: Huffman (2019) 115
11. Zacharias of Mytilene, Life of Severus, 207  Tagged with subjects: •aristotle, on goals of action Found in books: Huffman (2019) 115
12. Gaius, Ep., 2.9.17  Tagged with subjects: •action, goals of Found in books: Mackey (2022) 195