| 1. Numenius Heracleensis, Fragments, None (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •antipater of tarsus, on the differences between cleanthes and chrysippus Found in books: Brouwer (2013) 141 |
2. Cicero, Tusculan Disputations, 3.22 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •antipater of tarsus, stoic, is the physical in one's power? Found in books: Sorabji (2000) 332| 3.22. Haec sic sic R c? V c si X dicuntur a Stoicis concludunturque contortius. sed latius aliquando aliquando cf. 323,22 aliquanto s male, cf. de orat. 1, 133 opt. gen. 23 dicenda sunt et diffusius; sententiis tamen utendum eorum potissimum, qui qui ex quā ut v. G 2 maxime forti et, ut ita dicam, virili utuntur ratione atque sententia. nam Peripatetici, familiares nostri, quibus nihil est uberius, nihil eruditius, nihil gravius, mediocritates vel perturbationum vel morborum animi mihi non sane probant. omne enim malum, etiam mediocre, mediocre iocre in r. G 2 malum malum Bouh. magnum alt. id om. H est; nos autem id agimus, ut id in sapiente nullum sit omnino. nam ut corpus, etiamsi mediocriter aegrum est, sanum non est, sic in animo ista mediocritas caret sanitate. itaque praeclare nostri, ut alia multa, molestiam sollicitudinem angorem propter similitudinem corporum aegrorum aegritudinem aegritudinem cf. Aug. civ. 14,17 ext. nominaverunt. | |
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| 3. Cicero, De Finibus, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 171 |
| 4. Cicero, On The Ends of Good And Evil, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 171 |
5. Cicero, On The Nature of The Gods, 2.67 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •antipater of tarsus, on superstition Found in books: Wynne (2019) 157 | 2.67. The mother is Ceres, a corruption of 'Geres,' from gero, because she bears the crops; the same accidental change of the first letter is also seen in her Greek name Dēmētēr, a corruption of gē mētēr ('mother earth'). Mavors again is from magna vertere, 'the overturner of the great,' while Minerva is either 'she who minishes' or 'she who is minatory.' Also, as the beginning and the end are the most important parts of all affairs, they held that Janus is the leader in a sacrifice, the name being derived from ire ('to go'), hence the names jani for archways and januae for the front doors of secular buildings. Again, the name Vesta comes from the Greeks, for she is the goddess whom they call Hestia. Her power extends over altars and hearths, and therefore all prayers and all sacrifices end with this goddess, because she is the guardian of the innermost things. |
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| 6. Seneca The Younger, De Vita Beata (Dialogorum Liber Vii), 16.3, 23.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •antipater of tarsus, stoic, do everything in power (kath' hauton) to hit target Found in books: Sorabji (2000) 171 |
| 7. Epictetus, Enchiridion, 9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •antipater of tarsus, stoic, is the physical in one's power? Found in books: Sorabji (2000) 332 |
| 8. Plutarch, On Common Conceptions Against The Stoics, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 171 |
| 9. Epictetus, Discourses, 1.1.7, 1.12.34, 1.17.21-1.17.28, 1.22.10, 2.19.32, 2.19.39, 3.24.69, 4.1.72-4.1.80, 4.1.100 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •antipater of tarsus, stoic, is the physical in one's power? Found in books: Sorabji (2000) 332 |
| 10. Plutarch, On Stoic Self-Contradictions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •antipater of tarsus, on the differences between cleanthes and chrysippus Found in books: Brouwer (2013) 141 |
11. Seneca The Younger, Letters, 23.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 171| 95. educam et imo Ditis e regno extraham | |
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| 12. Numenius of Apamea, Fragments, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •antipater of tarsus, on the differences between cleanthes and chrysippus Found in books: Brouwer (2013) 141 |
| 13. Numenius of Apamea, Fragments, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •antipater of tarsus, on the differences between cleanthes and chrysippus Found in books: Brouwer (2013) 141 |
| 14. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •antipater of tarsus, on superstition Found in books: Wynne (2019) 157 |
| 15. Clement of Alexandria, Miscellanies, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •antipater of tarsus, stoic, do everything in power (kath' hauton) to hit target Found in books: Sorabji (2000) 171 |
| 16. Alexander of Aphrodisias, On Fate, 33, 205.15-22 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 332 |
| 17. Eusebius of Caesarea, Preparation For The Gospel, 14.5.11 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •antipater of tarsus, on the differences between cleanthes and chrysippus Found in books: Brouwer (2013) 141 |
18. Lactantius, Divine Institutes, 6.14 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •antipater of tarsus, stoic, hence intense motivation re target compatible with lack of emotion about it Found in books: Sorabji (2000) 185 | 6.14. If, therefore, mercy is a distinguished and excellent gift in man, and that is judged to be very good by the consent both of the good and the evil, it appears that philosophers were far distant from the good of man, who neither enjoined nor practised anything of this kind, but always esteemed as a vice that virtue which almost holds the first place in man. It pleases me here to bring forward one subject of philosophy, that we may more fully refute the errors of those who call mercy, desire, and fear, diseases of the soul. They indeed attempt to distinguish virtues from vices, which is truly a very easy matter. For who cannot distinguish a liberal man from one who is prodigal (as they do), or a frugal man from one who is mean, or a calm man from one who is slothful, or a cautious man from one who is timid? Because these things which are good have their limits, and if they shall exceed these limits, fall into vices; so that constancy, unless it is undertaken for the truth, becomes shamelessness. In like manner, bravery, if it shall undergo certain danger, without the compulsion of any necessity, or not for an honourable cause, is changed into rashness. Freedom of speech also, if it attack others rather than oppose those who attack it, is obstinacy. Severity also, unless it restrain itself within the befitting punishments of the guilty, becomes savage cruelty. Therefore they say, that those who appear evil do not sin of their own accord, or choose evils by preference, but that, erring through the appearance of good, they fall into evils, while they are ignorant of the distinction between good things and evil. These things are not indeed false, but they are all referred to the body. For to be frugal, or constant, or cautious, or calm, or grave, or severe, are virtues indeed, but virtues which relate to this short life. But we who despise this life have other virtues set before us, respecting which philosophers could not by any means even conjecture. Therefore they regarded certain virtues as vices, and certain vices as virtues. For the Stoics take away from man all the affections, by the impulse of which the soul is moved - desire, joy, fear, sorrow: the two former of which arise from good things, either future or present; the latter from evil things. In the same manner, they call these four (as I said) diseases, not so much inserted in us by nature as undertaken through a perverted opinion; and therefore they think that these can be eradicated, if the false notion of good and evil things is taken away. For if the wise man thinks nothing good or evil, he will neither be inflamed with desire, nor be transported with joy, nor be alarmed with fear, nor suffer his spirits to droop through sadness. We shall presently see whether they effect that which they wish, or what it is which they do effect: in the meantime their purpose is arrogant and almost mad, who think that they apply a remedy, and that they are able to strive in opposition to the force and system of nature. |
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| 19. Diogenes Laertius, Lives of The Philosophers, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 171 |
| 20. Antigonus of Carystus, Fragments, None Tagged with subjects: •antipater of tarsus, on the differences between cleanthes and chrysippus Found in books: Brouwer (2013) 141 |
| 21. Diodorus Cronus, Fragments, None Tagged with subjects: •nan Found in books: nan nan |
| 22. Stoic School, Stoicor. Veter. Fragm., None Tagged with subjects: •nan Found in books: Brouwer (2013) 141 |
| 23. Musonius Rufus, Ed.Hense, Fragments, None Tagged with subjects: •antipater of tarsus, stoic, is the physical in one's power? Found in books: Sorabji (2000) 332 |
| 24. Stobaeus, Eclogues, None Tagged with subjects: •nan Found in books: Sorabji (2000) 332 |
| 25. Fds, Fds, 107-108, 99, 110 Tagged with subjects: •nan Found in books: Brouwer (2013) 141 |
| 26. Stilpo, Fragments, None Tagged with subjects: •nan Found in books: nan nan nan nan |
