1. Hebrew Bible, Genesis, 23.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; did christ exhibit apatheia? Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 345| 23.3. "וַיָּקָם אַבְרָהָם מֵעַל פְּנֵי מֵתוֹ וַיְדַבֵּר אֶל־בְּנֵי־חֵת לֵאמֹר׃", | 23.3. "And Abraham rose up from before his dead, and spoke unto the children of Heth, saying:", |
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| 2. Plato, Protagoras, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; but only in special senses in zeno, panaetius, posidonius Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 64 |
| 3. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 206 |
| 4. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 195 |
| 5. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 189 |
| 6. Euripides, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 197 |
| 7. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 203 |
| 8. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 203 |
| 9. Plato, Laches, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; but only in special senses in zeno, panaetius, posidonius Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 64 |
| 10. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; but only in special senses in zeno, panaetius, posidonius Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 64 |
| 11. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; antiochus •apatheia, freedom from, eradication of, emotion (; apatheia already rejected by aristotle in opposition to speusippus •apatheia, freedom from, eradication of, emotion (; apatheia and metriopatheia suited to different callings •apatheia, freedom from, eradication of, emotion (; apatheia to adam and eve before the fall •apatheia, freedom from, eradication of, emotion (; cynics •apatheia, freedom from, eradication of, emotion (; models, anaxagoras •apatheia, freedom from, eradication of, emotion (; socrates •apatheia, freedom from, eradication of, emotion (; socratics •apatheia, freedom from, eradication of, emotion (; to different stages Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 197 |
| 12. Aristotle, Rhetoric, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 233 |
| 13. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 195 |
| 14. Aristotle, Eudemian Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 194 |
| 15. Cicero, Academica, 2.44, 2.44.135, 2.135 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; mercy substituted for pity •apatheia, freedom from, eradication of, emotion (; antiochus •apatheia, freedom from, eradication of, emotion (; but only in special senses in zeno, panaetius, posidonius •apatheia, freedom from, eradication of, emotion (; does punishment require anger? •apatheia, freedom from, eradication of, emotion (; reasons for and against apatheia •apatheia, freedom from, eradication of, emotion (; stoics Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 162, 191, 196 |
16. Cicero, De Finibus, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 207 | 5.20. "Thus we have now set forth six views as to the Chief Good. The leading upholders of the latter three are: of pleasure, Aristippus; of freedom from pain, Hieronymus; of the enjoyment of what we have called the primary things in accordance with nature, Carneades, â that is, he did not originate this view but he upheld it for purposes of argument. The three former were possible views, but only one of them has been actually maintained, though that with great vigour. No one has asserted pleasure to be the sole aim of action in the sense that the mere intention of attaining pleasure, although unsuccessful, is in itself desirable and moral and the only good. Nor yet has anyone held that the effort to avoid pain is in itself a thing desirable, without one's being able actually to avoid it. On the other hand, that morality consists in using every endeavour to obtain the things in accordance with nature, and that this endeavour even though unsuccessful is itself the sole thing desirable and the sole good, is actually maintained by the Stoics. |
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17. Cicero, On The Ends of Good And Evil, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 207| 5.20. expositis iam igitur sex de summo bono sententiis trium proximarum hi principes: voluptatis Aristippus, non dolendi Hieronymus, fruendi rebus iis, quas primas secundum naturam esse diximus, Carneades non ille quidem auctor, sed defensor disserendi causa fuit. superiores tres erant, quae esse possent, quarum est una sola defensa, eaque vehementer. nam voluptatis causa facere omnia, cum, etiamsi nihil consequamur, tamen ipsum illud consilium ita faciendi per se expetendum et honestum et solum bonum sit, nemo dixit. ne vitationem quidem doloris ipsam per se quisquam in rebus expetendis putavit, nisi nisi Urs. ne si etiam evitare posset. at vero facere omnia, ut adipiscamur, quae secundum naturam sint, sunt BE etiam si ea non assequamur, id esse et honestum et solum per se expetendum et solum bonum Stoici dicunt. | 5.20. "Thus we have now set forth six views as to the Chief Good. The leading upholders of the latter three are: of pleasure, Aristippus; of freedom from pain, Hieronymus; of the enjoyment of what we have called the primary things in accordance with nature, Carneades, â that is, he did not originate this view but he upheld it for purposes of argument. The three former were possible views, but only one of them has been actually maintained, though that with great vigour. No one has asserted pleasure to be the sole aim of action in the sense that the mere intention of attaining pleasure, although unsuccessful, is in itself desirable and moral and the only good. Nor yet has anyone held that the effort to avoid pain is in itself a thing desirable, without one's being able actually to avoid it. On the other hand, that morality consists in using every endeavour to obtain the things in accordance with nature, and that this endeavour even though unsuccessful is itself the sole thing desirable and the sole good, is actually maintained by the Stoics. |
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| 18. Cicero, On Laws, 1.12.23 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; reasons for and against apatheia Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 184 |
19. Cicero, On Duties, 1.67, 1.69, 2.18, 3.6.27-3.6.28 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; but only in special senses in zeno, panaetius, posidonius •apatheia, freedom from, eradication of, emotion (; reasons for and against apatheia Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 106, 184| 1.67. Harum rerum duarum splendor omnis, amplitudo, addo etiam utilitatem, in posteriore est, causa autem et ratio efficiens magnos viros in priore; in eo est enim illud, quod excellentes animos et humana contemnentes facit. Id autem ipsum cernitur in duobus, si et solum id, quod honestum sit, bonum iudices et ab omni animi perturbatione liber sis. Nam et ea. quae eximia plerisque et praeclara videntur, parva ducere eaque ratione stabili firmaque contemnere fortis animi magnique ducendum est, et ea, quae videntur acerba, quae multa et varia in hominum vita fortunaque versantur, ita ferre, ut nihil a statu naturae discedas, nihil a dignitate sapientis, robusti animi est magnaeque constantiae. 1.69. Vacandum autem omni est animi perturbatione, cum cupiditate et metu, tum etiam aegritudine et voluptate nimia et iracundia, ut tranquillitas animi et securitas adsit, quae affert cum constantiam, tum etiam dignitatem. Multi autem et sunt et fuerunt, qui eam, quam dico, tranquillitatem expetentes a negotiis publicis se removerint ad otiumque perfugerint; in his et nobilissimi philosophi longeque principes et quidam homines severi et graves nec populi nec principum mores ferre potuerunt, vixeruntque non nulli in agris delectati re sua familiari. 2.18. Etenim virtus omnis tribus in rebus fere vertitur, quarum una est in perspiciendo, quid in quaque re verum sincerumque sit, quid consentaneum cuique, quid consequens, ex quo quaeque gigtur, quae cuiusque rei causa sit, alterum cohibere motus animi turbatos, quos Graeci pa/qh nomit, appetitionesque, quas illi o(rma/s, oboedientes efficere rationi, tertium iis, quibuscum congregemur, uti moderate et scienter, quorum studiis ea, quae natura desiderat, expleta cumulataque habeamus, per eosdemque, si quid importetur nobis incommodi, propulsemus ulciscamurque eos, qui nocere nobis conati sint, tantaque poena afficiamus, quantam aequitas humanitasque patitur. | 1.67. All the glory and greatness and, I may add, all the usefulness of these two characteristics of courage are centred in the latter; the rational cause that makes men great, in the former. For it is the former that contains the element that makes souls pre-eminent and indifferent to worldly fortune. And this quality is distinguished by two criteria: (1) if one account moral rectitude as the only good; and (2) if one be free from all passion. For we must agree that it takes a brave and heroic soul to hold as slight what most people think grand and glorious, and to disregard it from fixed and settled principles. And it requires strength of character and great singleness of purpose to bear what seems painful, as it comes to pass in many and various forms in human life, and to bear it so unflinchingly as not to be shaken in the least from one's natural state of the dignity of a philosopher. 1.69. Again, we must keep ourselves free from every disturbing emotion, not only from desire and fear, but also from excessive pain and pleasure, and from anger, so that we may enjoy that calm of soul and freedom from care which bring both moral stability and dignity of character. But there have been many and still are many who, while pursuing that calm of soul of which I speak, have withdrawn from civic duty and taken refuge in retirement. Among such have been found the most famous and by far the foremost philosophers and certain other earnest, thoughtful men who could not endure the conduct of either the people or their leaders; some of them, too, lived in the country and found their pleasure in the management of their private estates. 2.18. And, indeed, virtue in general may be said to consist almost wholly in three properties; the first is [Wisdom,] the ability to perceive what in any given instance is true and real, what its relations are, its consequences, and its causes; the second is [Temperance,] the ability to restrain the passions (which the Greeks call Ïάθη) and make the impulses (á½Ïμαί) obedient to reason; and the third is [Justice,] the skill to treat with consideration and wisdom those with whom we are associated, in order that we may through their cooperation have our natural wants supplied in full and overflowing measure, that we may ward of any impending trouble, avenge ourselves upon those who have attempted to injure us, and visit them with such retribution as justice and humanity will permit. |
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| 20. Cicero, Hortensius, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; clement of alexandria •apatheia, freedom from, eradication of, emotion (; is apatheia intelligible? •apatheia, freedom from, eradication of, emotion (; reasons for and against apatheia •apatheia, freedom from, eradication of, emotion (; virtues not needed by gods or the blessed Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 188 |
21. Cicero, Tusculan Disputations, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 196| 3.12. Cadere, opinor, in sapientem aegritudinem tibi dixisti videri. Et vero ita existimo. Humanum id quidem, quod ita existumas. non enim silice nati sumus, sed est naturale in animis tenerum e ante silice add. V c non male naturabile X sed bi exp. V 1 ( cf. animabili codd. nat. deor. 2,91 ) natura Lb. quiddam quidam R 1 V 1 ( corr. 1 ) -ddā in r. G 2 atque molle, quod quod quā G 1 aegritudine quasi tempestate quatiatur, sed humanum... 22 quatiatur H nec absurde Crantor ille, qui in in om. X add. s V rec nostra Academia vel in primis fuit nobilis, minime inquit inquid G 1 adsentior is qui istam nescio quam indolentiam magno opere laudant, quae quae V 2 B qui X nec potest ulla ulle G 1 esse nec debet. ne aegrotus sim; sim s si inquit (inquid G 1 P cf. 2 ) fuerat X ( fuat V 2 si exp. et ss. V rec ) corr. Sey. cf. Ps. Plut. Cons. ad Ap. 102c, qui primum ou) ga\r sumfe/romai — e)/cw kai\ tou= dunatou= kai\ tou= sumfe/rontos ou)=san ut sua profert, paulo post addit : ' mh\ ga\r nosoi=men ', fhsi\n o( a)kadhmaiko\s Kra/ntwr, ' nosh/sasi de\ parei/h tis ai)/sqhsis ' ktl . inquit ut 303, 21 ergo, inquit al. si debet nec aegrotassem. Si X (a apertum post t in V) c exp. V 2? ne aegrotus inquit fuero, sin quid fuerit Vict. sensus adsit, adsit d in r. G 2 absit V c sive secetur quid sive avellatur a corpore. nam istuc nihil dolere dolere ex dolore K 1 R 1 ex dobere (b= lo) V 1 contigit G 1 non sine magna mercede contingit inmanitatis in animo, stuporis in corpore. non sine... 7 corpore Aug. civ. 14, 9 | |
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| 22. Philodemus, De Libertate Dicendi, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 196 |
| 23. Philodemus of Gadara, De Ira \ , None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 192 |
24. Lucretius Carus, On The Nature of Things, 4.1084-4.1120 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 283| 4.1084. sed leviter poenas frangit Venus inter amorem 4.1085. blandaque refrenat morsus admixta voluptas. 4.1086. namque in eo spes est, unde est ardoris origo, 4.1087. restingui quoque posse ab eodem corpore flammam. 4.1088. quod fieri contra totum natura repugnat; 4.1089. unaque res haec est, cuius quam plurima habemus, 4.1090. tam magis ardescit dira cuppedine pectus. 4.1091. nam cibus atque umor membris adsumitur intus; 4.1092. quae quoniam certas possunt obsidere partis, 4.1093. hoc facile expletur laticum frugumque cupido. 4.1094. ex hominis vero facie pulchroque colore 4.1095. nil datur in corpus praeter simulacra fruendum 4.1096. tenvia; quae vento spes raptast saepe misella. 4.1097. ut bibere in somnis sitiens quom quaerit et umor 4.1098. non datur, ardorem qui membris stinguere possit, 4.1099. sed laticum simulacra petit frustraque laborat 4.1100. in medioque sitit torrenti flumine potans, 4.1101. sic in amore Venus simulacris ludit amantis, 4.1102. nec satiare queunt spectando corpora coram 4.1103. nec manibus quicquam teneris abradere membris 4.1104. possunt errantes incerti corpore toto. 4.1105. denique cum membris conlatis flore fruuntur 4.1106. aetatis, iam cum praesagit gaudia corpus 4.1107. atque in eost Venus ut muliebria conserat arva, 4.1108. adfigunt avide corpus iunguntque salivas 4.1109. oris et inspirant pressantes dentibus ora, 4.1110. ne quiquam, quoniam nihil inde abradere possunt 4.1111. nec penetrare et abire in corpus corpore toto; 4.1112. nam facere inter dum velle et certare videntur. 4.1113. usque adeo cupide in Veneris compagibus haerent, 4.1114. membra voluptatis dum vi labefacta liquescunt. 4.1115. tandem ubi se erupit nervis coniecta cupido, 4.1116. parva fit ardoris violenti pausa parumper. 4.1117. inde redit rabies eadem et furor ille revisit, 4.1118. cum sibi quod cupiant ipsi contingere quaerunt, 4.1119. nec reperire malum id possunt quae machina vincat. 4.1120. usque adeo incerti tabescunt volnere caeco. | |
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| 25. Andronicus of Rhodes, On Emotions, None (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 389 |
| 26. Philo of Alexandria, On The Life of Joseph, 82 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; alternative ideals, though apatheia represents progress •apatheia, freedom from, eradication of, emotion (; clement of alexandria •apatheia, freedom from, eradication of, emotion (; for philo, repentance and pity •apatheia, freedom from, eradication of, emotion (; origen Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 386 |
27. Philo of Alexandria, On The Migration of Abraham, 67 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; alternative ideals, though apatheia represents progress Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 385 | 67. But the foolish man proceeds always by means of the two passions together, both anger and desire, omitting no opportunity, and discarding reason as his pilot and judge. But the man who is contrary to him has extirpated anger and desire from his nature, and has enlisted himself under divine reason as his guide; as also Moses, that faithful servant of God, did. Who, when he is offering the burnt offerings of the soul, "washes out the Belly;" that is to say, he washes out the whole seat of desires, and he takes away "the breast of the ram of the Consecration;" that is to say, that whole of the warlike disposition, that so the remainder, the better portion of the soul, the rational part, having no longer anything to draw it in a different direction or to counteract its natural impulses, may indulge its own free and noble inclinations towards everything that is beautiful; |
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28. Philo of Alexandria, On The Life of Abraham, 256-257, 26 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 233, 386 | 26. But we must not be ignorant that repentance occupies the second place only, next after perfection, just as the change from sickness to convalescence is inferior to perfect uninterrupted health. Therefore, that which is continuous and perfect in virtues is very near divine power, but that condition which is improvement advancing in process of time is the peculiar blessing of a welldisposed soul, which does not continue in its childish pursuits, but by more vigorous thoughts and inclinations, such as really become a man, seeks a tranquil steadiness of soul, and which attains to it by its conception of what is good. V. |
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29. Philo of Alexandria, Who Is The Heir, None (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 51 | 21. because all the wise are dear to God, and especially those who are wise with the wisdom of the most sacred giving of the law. And freedom of speech is nearly akin to friendship; since to whom would any one speak with more freedom than to his own friend? very appropriately therefore is Moses spoken of in the scriptures as dear to God, when he goes through an account of all the dangers which he had incurred by reason of his boldness, in such a way that they seem to deserve to be attributed to friendship rather than to arrogance; for audacity belongs to the character of the arrogant man; but good confidence belongs to the friend. VI. |
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| 30. Philo of Alexandria, Questions On Genesis, 1.29, 2.57, 4.74, 4.177 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; did christ exhibit apatheia? •apatheia, freedom from, eradication of, emotion (; emotions accepted by stoics during training •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love •apatheia, freedom from, eradication of, emotion (; alternative ideals, though apatheia represents progress Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 51, 345, 346, 385 |
| 31. Philo of Alexandria, Allegorical Interpretation, 2.8, 3.128-3.134, 3.140-3.147 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; alternative ideals, though apatheia represents progress •apatheia, freedom from, eradication of, emotion (; clement of alexandria •apatheia, freedom from, eradication of, emotion (; for philo, repentance and pity •apatheia, freedom from, eradication of, emotion (; origen Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 385, 386 |
32. Philo of Alexandria, On The Virtues, 144, 177 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 233, 386 | 177. For absolutely never to do anything wrong at all is a peculiar attribute of God, and perhaps one may also say of a God-like man. But when one has erred, then to change so as to adopt a blameless course of life for the future is the part of a wise man, and of one who is not altogether ignorant of what is expedient. |
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33. Philo of Alexandria, On The Special Laws, 1.103, 2.115, 2.138 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; alternative ideals, though apatheia represents progress •apatheia, freedom from, eradication of, emotion (; clement of alexandria •apatheia, freedom from, eradication of, emotion (; for philo, repentance and pity •apatheia, freedom from, eradication of, emotion (; origen Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 233, 386 | 1.103. For it would be mere folly that some men should be excluded from the priesthood by reason of the scars which exist on their bodies from ancient wounds, which are the emblem of misfortune indeed, but not of wickedness; but that those persons who, not at all out of necessity but from their own deliberate choice, have made a market of their beauty, when at last they slowly repent, should at once after leaving their lovers become united to priests, and should come from brothels and be admitted into the sacred precincts. For the scars and impressions of their old offences remain not the less in the souls of those who repent. 2.115. And at the same time it sympathises with the man who is in too great a state of indigence to do so, and bestows its compassion on him, giving him back his former property with the exception of any fields which have been consecrated by a vow, and are so placed in the class of offerings to God. And it is contrary to divine law that any thing which has been offered to God should ever by lapse of time become profane. On which account it is commanded that the accurate value of those fields shall be fully exacted, without showing any favour to the man who dedicated the offering.XXIII. 2.138. Secondly, it shows mercy and compassion on those who have been treated unjustly, whose burden of distress it lightens by giving them a share in grace and gift; for the double portion of the inheriting son was no less likely to please the mother, who will be encouraged by the kindness of the law, which did not permit her and her offspring to be totally overcome by their enemies. |
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34. Philo of Alexandria, On Dreams, 1.91 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; alternative ideals, though apatheia represents progress •apatheia, freedom from, eradication of, emotion (; clement of alexandria •apatheia, freedom from, eradication of, emotion (; for philo, repentance and pity •apatheia, freedom from, eradication of, emotion (; origen Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 233, 386 | 1.91. Why so? Because, even if the mind, fancying that though it does wrong it can escape the notice of the Deity as not being able to see everything, should sin secretly and in dark places, and should after that, either by reason of its own notions or through the suggestions of some one else, conceive that it is impossible that anything should be otherwise than clear to God, and should disclose itself and all its actions, and should bring them forward, as it were, out of the light of the sun, and display them to the governor of the universe, saying, that it repents of the perverse conduct which it formerly exhibited when under the influence of foolish opinion (for that nothing is indistinct before God, but all things are known and clear to him, not merely such as have been done, but even such are merely hoped or designed, by reason of the boundless character of his wisdom), it then is purified and benefited, and it propitiates the chastiser who was ready to punish it, namely, conscience, who was previously filled with just anger towards it, and who now admits repentance as the younger brother of perfect innocence and freedom from sin. XVI. |
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35. Philo of Alexandria, On The Sacrifices of Cain And Abel, 121 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; alternative ideals, though apatheia represents progress •apatheia, freedom from, eradication of, emotion (; clement of alexandria •apatheia, freedom from, eradication of, emotion (; for philo, repentance and pity •apatheia, freedom from, eradication of, emotion (; origen Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 386 | 121. These then, to speak with strict propriety are the prices to be paid for the preserving and ransoming of the soul which is desirous of freedom. And may we not say that in this way a very necessary doctrine is brought forward? Namely that every wise man is a ransom for a worthless one, who would not be able to last for even a short time, if the wise man by the exertion of mercy and prudence did not take thought for his lasting; as a physician opposing himself to the infirmities of an invalid, and either rendering them slighter, or altogether removing them unless the disease comes on with irresistible violence, and surmounts all the ingenuity of medical skill. |
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36. New Testament, Romans, 6.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; did christ exhibit apatheia? Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 350| 6.10. ὃ γὰρ ἀπέθανεν, τῇ ἁμαρτίᾳ ἀπέθανεν ἐφάπαξ· | 6.10. For the death that he died, he died to sin one time; but the life that he lives, he lives to God. |
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37. New Testament, Hebrews, 2.13-2.14, 4.15, 5.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; did christ exhibit apatheia? Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 344, 349, 351, 352| 2.13. καὶ πάλιν 2.14. ἐπεὶ οὖντὰ παιδίακεκοινώνηκεν αἵματος καὶ σαρκός, καὶ αὐτὸς παραπλησίως μετέσχεν τῶν αὐτῶν, ἵνα διὰ τοῦ θανάτου καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, τοῦτʼ ἔστι τὸν διάβολον, 4.15. οὐ γὰρ ἔχομεν ἀρχιερέα μὴ δυνάμενον συνπαθῆσαι ταῖς ἀσθενείαις ἡμῶν, πεπειρασμένον δὲ κατὰ πάντα καθʼ ὁμοιότητα χωρὶς ἁμαρτίας. 5.7. ὃς ἐν ταῖς ἡμέραις τῆς σαρκὸς αὐτοῦ, δεήσεις τε καὶ ἱκετηρίας πρὸς τὸν δυνάμενον σώζειν αὐτὸν ἐκ θανάτου μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων προσενέγκας καὶ εἰσακουσθεὶς ἀπὸ τῆς εὐλαβείας, | 2.13. Again, "I will put my trust in him." Again, "Behold, here am I and the children whom God has given me." 2.14. Since then the children have shared in flesh and blood, he also himself in like manner partook of the same, that through death he might bring to nothing him who had the power of death, that is, the devil, 4.15. For we don't have a high priest who can't be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin. 5.7. He, in the days of his flesh, having offered up prayers and petitions with strong crying and tears to him who was able to save him from death, and having been heard for his godly fear, |
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38. New Testament, Ephesians, 4.26, 6.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; did christ exhibit apatheia? Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 344, 349| 4.26. ὀργίζεσθε καὶ μὴ ἁμαρτάνετε· ὁ ἥλιος μὴ ἐπιδυέτω ἐπὶ παροργισμῷ ὑμῶν, 6.12. ὅτι οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις. | 4.26. "Be angry, and don't sin." Don't let the sun go down on your wrath, 6.12. For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world's rulers of the darkness of this age, and against the spiritual hosts of wickedness in the heavenly places. |
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39. New Testament, Luke, 4.1-4.13, 20.36 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; did christ exhibit apatheia? •apatheia, freedom from, eradication of, emotion (; apatheia, likeness to angels or likeness to god? •apatheia, freedom from, eradication of, emotion (; clement of alexandria •apatheia, freedom from, eradication of, emotion (; for christians, esp. pity and love •apatheia, freedom from, eradication of, emotion (; origen Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 353, 387| 4.1. Ἰησοῦς δὲ πλήρης πνεύματος ἁγίου ὑπέστρεψεν ἀπὸ τοῦ Ἰορδάνου, καὶ ἤγετο ἐν τῷ πνεύματι ἐν τῇ ἐρήμῳ 4.2. ἡμέρας τεσσεράκοντα πειραζόμενος ὑπὸ τοῦ διαβόλου. Καὶ οὐκ ἔφαγεν οὐδὲν ἐν ταῖς ἡμέραις ἐκείναις, καὶ συντελεσθεισῶν αὐτῶν ἐπείνασεν. 4.3. εἶπεν δὲ αὐτῷ ὁ διάβολος Εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὲ τῷ λίθῳ τούτῳ ἵνα γένηται ἄρτος. 4.4. καὶ ἀπεκρίθη πρὸς αὐτὸν ὁ Ἰησοῦς Γέγραπται ὅτι Οὐκ ἐπʼ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος. 4.5. Καὶ ἀναγαγὼν αὐτὸν ἔδειξεν αὐτῷ πάσας τὰς βασιλείας τῆς οἰκουμένης ἐν στιγμῇ χρόνου· 4.6. καὶ εἶπεν αὐτῷ ὁ διάβολος Σοὶ δώσω τὴν ἐξουσίαν ταύτην ἅπασαν καὶ τὴν δόξαν αὐτῶν, ὅτι ἐμοὶ παραδέδοται καὶ ᾧ ἂν θέλω δίδωμι αὐτήν· 4.7. σὺ οὖν ἐὰν προσκυνήσῃς ἐνώπιον ἐμοῦ, ἔσται σοῦ πᾶσα. 4.8. καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτῷ Γέγραπται Κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις. 4.9. Ἤγαγεν δὲ αὐτὸν εἰς Ἰερουσαλὴμ καὶ ἔστησεν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, καὶ εἶπεν [αὐτῷ] Εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν ἐντεῦθεν κάτω· 4.10. γέγραπται γὰρ ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ τοῦ διαφυλάξαι σε, 4.11. καὶ ὅτι ἐπὶ χειρῶν ἀροῦσίν σε μή ποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου. 4.12. καὶ ἀποκριθεὶς εἶπεν αὐτῷ ὁ Ἰησοῦς ὅτι Εἴρηται 4.13. Οὐκ ἐκπειράσεις Κύριον τὸν θεόν σου. Καὶ συντελέσας πάντα πειρασμὸν ὁ διάβολος ἀπέστη ἀπʼ αὐτοῦ ἄχρι καιροῦ. 20.36. οὐδὲ γὰρ ἀποθανεῖν ἔτι δύνανται, ἰσάγγελοι γάρ εἰσιν, καὶ υἱοί εἰσιν θεοῦ τῆς ἀναστάσεως υἱοὶ ὄντες. | 4.1. Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit into the wilderness 4.2. for forty days, being tempted by the devil. He ate nothing in those days. Afterward, when they were completed, he was hungry. 4.3. The devil said to him, "If you are the Son of God, command this stone to become bread." 4.4. Jesus answered him, saying, "It is written, 'Man shall not live by bread alone, but by every word of God.'" 4.5. The devil, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time. 4.6. The devil said to him, "I will give you all this authority, and their glory, for it has been delivered to me; and I give it to whomever I want. 4.7. If you therefore will worship before me, it will all be yours." 4.8. Jesus answered him, "Get behind me Satan! For it is written, 'You shall worship the Lord your God, and him only shall you serve.'" 4.9. He led him to Jerusalem, and set him on the pinnacle of the temple, and said to him, "If you are the Son of God, cast yourself down from here, 4.10. for it is written, 'He will give his angels charge concerning you, to guard you;' 4.11. and, 'On their hands they will bear you up, Lest perhaps you dash your foot against a stone.'" 4.12. Jesus answering, said to him, "It has been said, 'You shall not tempt the Lord your God.'" 4.13. When the devil had completed every temptation, he departed from him until another time. 20.36. For they can't die any more, for they are like the angels, and are sons of God, being sons of the resurrection. |
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40. New Testament, Mark, 1.12-1.13, 7.21, 14.33 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; did christ exhibit apatheia? Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 346, 350, 353| 1.12. Καὶ εὐθὺς τὸ πνεῦμα αὐτὸν ἐκβάλλει εἰς τὴν ἔρημον. 1.13. καὶ ἦν ἐν τῇ ἐρήμῳ τεσσεράκοντα ἡμέρας πειραζόμενος ὑπὸ τοῦ Σατανᾶ, καὶ ἦν μετὰ τῶν θηρίων, καὶ οἱ ἄγγελοι διηκόνουν αὐτῷ. 7.21. ἔσωθεν γὰρ ἐκ τῆς καρδίας τῶν ἀνθρώπων οἱ διαλογισμοὶ οἱ κακοὶ ἐκπορεύονται, πορνεῖαι, κλοπαί, φόνοι, 14.33. καὶ παραλαμβάνει τὸν Πέτρον καὶ τὸν Ἰάκωβον καὶ τὸν Ἰωάνην μετʼ αὐτοῦ, καὶ ἤρξατο ἐκθαμβεῖσθαι καὶ ἀδημονεῖν, | 1.12. Immediately the Spirit drove him out into the wilderness. 1.13. He was there in the wilderness forty days tempted by Satan. He was with the wild animals; and the angels ministered to him. 7.21. For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts, 14.33. He took with him Peter, James, and John, and began to be greatly troubled and distressed. |
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41. New Testament, Matthew, 4.1-4.11, 5.7, 13.24, 15.19, 26.37, 26.41 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; did christ exhibit apatheia? •apatheia, freedom from, eradication of, emotion (; apatheia restores in humans the image of god •apatheia, freedom from, eradication of, emotion (; apatheia, likeness to angels or likeness to god? •apatheia, freedom from, eradication of, emotion (; basil, gregory of nazianzus, and gregory of nyssa for some purposes •apatheia, freedom from, eradication of, emotion (; for christians, esp. pity and love •apatheia, freedom from, eradication of, emotion (; mercy substituted for pity •apatheia, freedom from, eradication of, emotion (; models, anaxagoras •apatheia, freedom from, eradication of, emotion (; to different people •apatheia, freedom from, eradication of, emotion (; to different purposes, consolation writings vs. discussion of ideals •apatheia, freedom from, eradication of, emotion (; search for apatheia attacked by lactantius, jerome, augustine in latin, western, church, but flourishes in east, and restored in west by cassian Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 346, 349, 351, 353, 354, 391, 397| 4.1. Τότε [ὁ] Ἰησοῦς ἀνήχθη εἰς τὴν ἔρημον ὑπὸ τοῦ πνεύματος, πειρασθῆναι ὑπὸ τοῦ διαβόλου. 4.2. καὶ νηστεύσας ἡμέρας τεσσεράκοντα καὶ νύκτας τεσσεράκοντα ὕστερον ἐπείνασεν. 4.3. Καὶ προσελθὼν ὁ πειράζων εἶπεν αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὸν ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται. 4.4. ὁ δὲ ἀποκριθεὶς εἶπεν Γέγραπται Οὐκ ἐπʼ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, ἀλλʼ ἐπὶ παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος θεοῦ. 4.5. Τότε παραλαμβάνει αὐτὸν ὁ διάβολος εἰς τὴν ἁγίαν πόλιν, καὶ ἔστησεν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, 4.6. καὶ λέγει αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν κάτω· γέγραπται γὰρ ὅτι Τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ καὶ ἐπὶ χειρῶν ἀροῦσίν σε, μή ποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου. 4.7. ἔφη αὐτῷ ὁ Ἰησοῦς Πάλιν γέγραπται Οὐκ ἐκπειράσεις Κύριον τὸν θεόν σου. 4.8. Πάλιν παραλαμβάνει αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν λίαν, καὶ δείκνυσιν αὐτῷ πάσας τὰς βασιλείας τοῦ κόσμου καὶ τὴν δόξαν αὐτῶν, 4.9. καὶ εἶπεν αὐτῷ Ταῦτά σοι πάντα δώσω ἐὰν πεσὼν προσκυνήσῃς μοι. 4.10. τότε λέγει αὐτῷ ὁ Ἰησοῦς Ὕπαγε, Σατανᾶ· γέγραπται γάρ Κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις. 4.11. Τότε ἀφίησιν αὐτὸν ὁ διάβολος, καὶ ἰδοὺ ἄγγελοι προσῆλθον καὶ διηκόνουν αὐτῷ. 5.7. μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται. 13.24. Ἄλλην παραβολὴν παρέθηκεν αὐτοῖς λέγων Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ σπείραντι καλὸν σπέρμα ἐν τῷ ἀγρῷ αὐτοῦ. 15.19. ἐκ γὰρ τῆς καρδίας ἐξέρχονται διαλογισμοὶ πονηροί, φόνοι, μοιχεῖαι, πορνεῖαι, κλοπαί, ψευδομαρτυρίαι, βλασφημίαι. 26.37. καὶ παραλαβὼν τὸν Πέτρον καὶ τοὺς δύο υἱοὺς Ζεβεδαίου ἤρξατο λυπεῖσθαι καὶ ἀδημονεῖν. 26.41. γρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ εἰσέλθητε εἰς πειρασμόν· τὸ μὲν πνεῦμα πρόθυμον ἡ δὲ σὰρξ ἀσθενής. | 4.1. Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 4.2. When he had fasted forty days and forty nights, he was hungry afterward. 4.3. The tempter came and said to him, "If you are the Son of God, command that these stones become bread." 4.4. But he answered, "It is written, 'Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.'" 4.5. Then the devil took him into the holy city. He set him on the pinnacle of the temple, 4.6. and said to him, "If you are the Son of God, throw yourself down, for it is written, 'He will give his angels charge concerning you.' and, 'On their hands they will bear you up, So that you don't dash your foot against a stone.'" 4.7. Jesus said to him, "Again, it is written, 'You shall not test the Lord, your God.'" 4.8. Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory. 4.9. He said to him, "I will give you all of these things, if you will fall down and worship me." 4.10. Then Jesus said to him, "Get behind me, Satan! For it is written, 'You shall worship the Lord your God, and him only shall you serve.'" 4.11. Then the devil left him, and behold, angels came and ministered to him. 5.7. Blessed are the merciful, For they shall obtain mercy. 13.24. He set another parable before them, saying, "The Kingdom of Heaven is like a man who sowed good seed in his field, 15.19. For out of the heart come forth evil thoughts, murders, adulteries, sexual sins, thefts, false testimony, and blasphemies. 26.37. He took with him Peter and the two sons of Zebedee, and began to be sorrowful and severely troubled. 26.41. Watch and pray, that you don't enter into temptation. The spirit indeed is willing, but the flesh is weak." |
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| 42. Epictetus, Enchiridion, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 52 |
| 43. Epictetus, Discourses, 1.6.9, 1.10.13, 1.23.5, 2.5.23, 2.6.9-2.6.10, 2.11.22, 2.12.12, 2.18.12-2.18.14, 2.20.20, 2.22.3-2.22.4, 2.22.8, 2.22.10-2.22.12, 2.22.15, 2.22.26-2.22.32, 2.24.16, 3.3.14-3.3.19, 3.7.5, 3.7.7, 3.7.27, 3.16.3, 3.19.1, 3.23.30, 3.23.37, 3.24.84-3.24.88, 4.1.15-4.1.18, 4.1.111, 4.4.45-4.4.48, 4.9.10, 4.10.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love •apatheia, freedom from, eradication of, emotion (; reasons for and against apatheia •apatheia, freedom from, eradication of, emotion (; emotions accepted by stoics during training •apatheia, freedom from, eradication of, emotion (; is apatheia intelligible? •apatheia, freedom from, eradication of, emotion (; virtues not needed by gods or the blessed •apatheia, freedom from, eradication of, emotion (; for christians, esp. pity and love •apatheia, freedom from, eradication of, emotion (; mercy substituted for pity Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 51, 52, 53, 183, 184, 187, 281, 390 |
| 44. Seneca The Younger, Apocolocyntosis, 8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; is apatheia intelligible? •apatheia, freedom from, eradication of, emotion (; reasons for and against apatheia •apatheia, freedom from, eradication of, emotion (; should humans aspire to be divine? Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 189 |
| 45. Plutarch, It Is Impossible To Live Pleasantly In The Manner of Epicurus, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 196 |
| 46. Plutarch, On Common Conceptions Against The Stoics, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 207 |
| 47. Plutarch, On The E At Delphi, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; mercy substituted for pity Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 162 |
| 48. Plutarch, On Tranquility of Mind, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 197 |
| 49. Plutarch, On Moral Virtue, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 207 |
| 50. Plutarch, On The Control of Anger, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 162, 197 |
| 51. Seneca The Younger, Natural Questions, 2.59.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 50 |
| 52. Seneca The Younger, Letters, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 107 |
| 53. Seneca The Younger, De Vita Beata (Dialogorum Liber Vii), 16.3, 23.5, 24.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love •apatheia, freedom from, eradication of, emotion (; reasons for and against apatheia Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 171, 184 |
| 54. Plutarch, Letter of Condolence To Apollonius, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 196 |
| 55. Seneca The Younger, On Anger, 1.2.3, 1.6, 1.6.2, 1.6.4, 1.9.2, 1.9.4, 1.15.1-1.15.2, 1.16.1-1.16.5, 1.16.7, 1.19.3-1.19.4, 1.19.7, 2.2.2, 2.2.5, 2.4.1, 2.10.7, 2.28, 2.31.8, 2.36.1, 3.12.5-3.12.7, 12.17.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; but only in special senses in zeno, panaetius, posidonius •apatheia, freedom from, eradication of, emotion (; does punishment require anger? •apatheia, freedom from, eradication of, emotion (; reasons for and against apatheia •apatheia, freedom from, eradication of, emotion (; mercy substituted for pity •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love •apatheia, freedom from, eradication of, emotion (; did christ exhibit apatheia? •apatheia, freedom from, eradication of, emotion (; not even then Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 50, 105, 162, 191, 192, 344, 349, 399 |
| 56. Seneca The Younger, De Constantia Sapientis, 15.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; emotions accepted by stoics during training •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 52 |
| 57. Seneca The Younger, De Consolatione Ad Polybium (Ad Polybium De Consolatione) (Dialogorum Liber Xi), 18.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; basil, gregory of nazianzus, and gregory of nyssa for some purposes •apatheia, freedom from, eradication of, emotion (; to different purposes, consolation writings vs. discussion of ideals Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394 |
| 58. Seneca The Younger, De Consolatione Ad Marciam, 2.2-2.4, 3.1, 3.3-3.4, 4.1, 5.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 107, 162, 394 |
| 59. Seneca The Younger, De Clementia, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 162, 192, 390 |
| 60. Seneca The Younger, De Beneficiis, 4.34 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 53 |
| 61. Seneca The Younger, On Leisure, 2.3, 13.2-13.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; reasons for and against apatheia •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 53, 182 |
| 62. Sextus, Outlines of Pyrrhonism, 1.30, 3.235-3.237 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; pyrrhonian sceptics •apatheia, freedom from, eradication of, emotion (; reasons for and against apatheia Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 182, 198, 199, 200 |
| 63. Tertullian, On Patience, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394 |
| 64. Apuleius, On Plato, 2.20.247 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; antiochus •apatheia, freedom from, eradication of, emotion (; but only in special senses in zeno, panaetius, posidonius •apatheia, freedom from, eradication of, emotion (; stoics Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 196 |
| 65. Gellius, Attic Nights, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 107 |
| 66. Galen, On The Doctrines of Hippocrates And Plato, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 393 |
| 67. Aelian, Varia Historia, 3.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; antiochus •apatheia, freedom from, eradication of, emotion (; apatheia already rejected by aristotle in opposition to speusippus •apatheia, freedom from, eradication of, emotion (; apatheia and metriopatheia suited to different callings •apatheia, freedom from, eradication of, emotion (; apatheia to adam and eve before the fall •apatheia, freedom from, eradication of, emotion (; cynics •apatheia, freedom from, eradication of, emotion (; models, anaxagoras •apatheia, freedom from, eradication of, emotion (; socrates •apatheia, freedom from, eradication of, emotion (; socratics •apatheia, freedom from, eradication of, emotion (; to different stages Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 197 |
| 68. Maximus of Tyre, Dialexeis, 27.7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; antiochus •apatheia, freedom from, eradication of, emotion (; but only in special senses in zeno, panaetius, posidonius •apatheia, freedom from, eradication of, emotion (; stoics Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 196 |
| 69. Sextus, Against The Mathematicians, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 198 |
| 70. Clement of Alexandria, A Discourse Concerning The Salvation of Rich Men, 12.1, 21.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 387 |
| 71. Alexander of Aphrodisias, Commentaries On Eight Books of Aristotle'S Topics, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 48 |
| 72. Clement of Alexandria, Miscellanies, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 188, 386, 387, 392 |
| 73. Clement of Alexandria, Christ The Educator, 2.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; for christians, esp. pity and love •apatheia, freedom from, eradication of, emotion (; for philo, repentance and pity •apatheia, freedom from, eradication of, emotion (; porphyry •apatheia, freedom from, eradication of, emotion (; to different stages Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 284, 389 |
| 74. Alcinous, Handbook of Platonism, 30.184.20-30.184.36, 32.186.15-32.186.24 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; antiochus •apatheia, freedom from, eradication of, emotion (; but only in special senses in zeno, panaetius, posidonius •apatheia, freedom from, eradication of, emotion (; stoics •apatheia, freedom from, eradication of, emotion (; does punishment require anger? •apatheia, freedom from, eradication of, emotion (; mercy substituted for pity •apatheia, freedom from, eradication of, emotion (; reasons for and against apatheia Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 162, 191, 196 |
| 75. Plotinus, Enneads, 1.1.11(5-8), 1.1.6, 1.2.2(13-18), 1.2.3(20), 1.2.6(25-7), 1.2.2(14-18), 1.2.5, 1.2.6, 1.8.4, 2.3.9, 3.6.5, 3.6.4, 4.4.1(1-14), 4.4.5(11-31), 4.4.2(1-3), 4.4.5(22-3), 6.5.12(15-26), 6.7.6(18), 6.7.35(24-6) (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 197 |
| 76. Porphyry, Aids To The Study of The Intelligibles, 32 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; antiochus •apatheia, freedom from, eradication of, emotion (; apatheia already rejected by aristotle in opposition to speusippus •apatheia, freedom from, eradication of, emotion (; apatheia and metriopatheia suited to different callings •apatheia, freedom from, eradication of, emotion (; apatheia to adam and eve before the fall •apatheia, freedom from, eradication of, emotion (; cynics •apatheia, freedom from, eradication of, emotion (; models, anaxagoras •apatheia, freedom from, eradication of, emotion (; socrates •apatheia, freedom from, eradication of, emotion (; socratics •apatheia, freedom from, eradication of, emotion (; to different stages Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 197 |
77. Diogenes Laertius, Lives of The Philosophers, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 195 | 6.3. He was the first to define statement (or assertion) by saying that a statement is that which sets forth what a thing was or is. He used repeatedly to say, I'd rather be mad than feel pleasure, and We ought to make love to such women as will feel a proper gratitude. When a lad from Pontus was about to attend his lectures, and asked him what he required, the answer was, Come with a new book, a new pen, and new tablets, if you have a mind to (implying the need of brains as well). When someone inquired what sort of wife he ought to marry, he said, If she's beautiful, you'll not have her to yourself; if she's ugly, you'll pay for it dearly. Being told that Plato was abusing him, he remarked, It is a royal privilege to do good and be ill spoken of. |
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| 78. Origen, Fragments On Psalms 1-150, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 348, 350 |
79. Origen, On First Principles, 1.3.8, 3.1.4, 3.2.2, 3.2.4, 4.4.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; apatheia, likeness to angels or likeness to god? •apatheia, freedom from, eradication of, emotion (; does sex require pleasure? •apatheia, freedom from, eradication of, emotion (; for christians, esp. pity and love •apatheia, freedom from, eradication of, emotion (; did christ exhibit apatheia? •apatheia, freedom from, eradication of, emotion (; search for apatheia attacked by lactantius, jerome, augustine in latin, western, church, but flourishes in east, and restored in west by cassian •apatheia, freedom from, eradication of, emotion (; not even then Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 346, 347, 348, 349, 350, 388, 397, 398 | 1.3.8. Having made these declarations regarding the Unity of the Father, and of the Son, and of the Holy Spirit, let us return to the order in which we began the discussion. God the Father bestows upon all, existence; and participation in Christ, in respect of His being the word of reason, renders them rational beings. From which it follows that they are deserving either of praise or blame, because capable of virtue and vice. On this account, therefore, is the grace of the Holy Ghost present, that those beings which are not holy in their essence may be rendered holy by participating in it. Seeing, then, that firstly, they derive their existence from God the Father; secondly, their rational nature from the Word; thirdly, their holiness from the Holy Spirit — those who have been previously sanctified by the Holy Spirit are again made capable of receiving Christ, in respect that He is the righteousness of God; and those who have earned advancement to this grade by the sanctification of the Holy Spirit, will nevertheless obtain the gift of wisdom according to the power and working of the Spirit of God. And this I consider is Paul's meaning, when he says that to some is given the word of wisdom, to others the word of knowledge, according to the same Spirit. And while pointing out the individual distinction of gifts, he refers the whole of them to the source of all things, in the words, There are diversities of operations, but one God who works all in all. Whence also the working of the Father, which confers existence upon all things, is found to be more glorious and magnificent, while each one, by participation in Christ, as being wisdom, and knowledge, and sanctification, makes progress, and advances to higher degrees of perfection; and seeing it is by partaking of the Holy Spirit that any one is made purer and holier, he obtains, when he is made worthy, the grace of wisdom and knowledge, in order that, after all stains of pollution and ignorance are cleansed and taken away, he may make so great an advance in holiness and purity, that the nature which he received from God may become such as is worthy of Him who gave it to be pure and perfect, so that the being which exists may be as worthy as He who called it into existence. For, in this way, he who is such as his Creator wished him to be, will receive from God power always to exist, and to abide forever. That this may be the case, and that those whom He has created may be unceasingly and inseparably present with Him, Who IS, it is the business of wisdom to instruct and train them, and to bring them to perfection by confirmation of His Holy Spirit and unceasing sanctification, by which alone are they capable of receiving God. In this way, then, by the renewal of the ceaseless working of Father, Son, and Holy Spirit in us, in its various stages of progress, shall we be able at some future time perhaps, although with difficulty, to behold the holy and the blessed life, in which (as it is only after many struggles that we are able to reach it) we ought so to continue, that no satiety of that blessedness should ever seize us; but the more we perceive its blessedness, the more should be increased and intensified within us the longing for the same, while we ever more eagerly and freely receive and hold fast the Father, and the Son, and the Holy Spirit. But if satiety should ever take hold of any one of those who stand on the highest and perfect summit of attainment, I do not think that such an one would suddenly be deposed from his position and fall away, but that he must decline gradually and little by little, so that it may sometimes happen that if a brief lapsus take place, and the individual quickly repent and return to himself, he may not utterly fall away, but may retrace his steps, and return to his former place, and again make good that which had been lost by his negligence. 3.1.4. If any one now were to say that those things which happen to us from an external cause, and call forth our movements, are of such a nature that it is impossible to resist them, whether they incite us to good or evil, let the holder of this opinion turn his attention for a little upon himself, and carefully inspect the movements of his own mind, unless he has discovered already, that when an enticement to any desire arises, nothing is accomplished until the assent of the soul is gained, and the authority of the mind has granted indulgence to the wicked suggestion; so that a claim might seem to be made by two parties on certain probable grounds as to a judge residing within the tribunals of our heart, in order that, after the statement of reasons, the decree of execution may proceed from the judgment of reason. For, to take an illustration: if, to a man who has determined to live continently and chastely, and to keep himself free from all pollution with women, a woman should happen to present herself, inciting and alluring him to act contrary to his purpose, that woman is not a complete and absolute cause or necessity of his transgressing, since it is in his power, by remembering his resolution, to bridle the incitements to lust, and by the stern admonitions of virtue to restrain the pleasure of the allurement that solicits him; so that, all feeling of indulgence being driven away, his determination may remain firm and enduring. Finally, if to any men of learning, strengthened by divine training, allurements of that kind present themselves, remembering immediately what they are, and calling to mind what has long been the subject of their meditation and instruction, and fortifying themselves by the support of a holier doctrine, they reject and repel all incitement to pleasure, and drive away opposing lusts by the interposition of the reason implanted within them. 3.1.4. But if any one maintain that this very external cause is of such a nature that it is impossible to resist it when it comes in such a way, let him turn his attention to his own feelings and movements, (and see) whether there is not an approval, and assent, and inclination of the controlling principle towards some object on account of some specious arguments. For, to take an instance, a woman who has appeared before a man that has determined to be chaste, and to refrain from carnal intercourse, and who has incited him to act contrary to his purpose, is not a perfect cause of annulling his determination. For, being altogether pleased with the luxury and allurement of the pleasure, and not wishing to resist it, or to keep his purpose, he commits an act of licentiousness. Another man, again (when the same things have happened to him who has received more instruction, and has disciplined himself ), encounters, indeed, allurements and enticements; but his reason, as being strengthened to a higher point, and carefully trained, and confirmed in its views towards a virtuous course, or being near to confirmation, repels the incitement, and extinguishes the desire. 3.2.2. We, however, who see the reason (of the thing) more clearly, do not hold this opinion, taking into account those (sins) which manifestly originate as a necessary consequence of our bodily constitution. Must we indeed suppose that the devil is the cause of our feeling hunger or thirst? Nobody, I think, will venture to maintain that. If, then, he is not the cause of our feeling hunger and thirst, wherein lies the difference when each individual has attained the age of puberty, and that period has called forth the incentives of the natural heat? It will undoubtedly follow, that as the devil is not the cause of our feeling hunger and thirst, so neither is he the cause of that appetency which naturally arises at the time of maturity, viz., the desire of sexual intercourse. Now it is certain that this cause is not always so set in motion by the devil that we should be obliged to suppose that bodies would nor possess a desire for intercourse of that kind if the devil did not exist. Let us consider, in the next place, if, as we have already shown, food is desired by human beings, not from a suggestion of the devil, but by a kind of natural instinct, whether, if there were no devil, it were possible for human experience to exhibit such restraint in partaking of food as never to exceed the proper limits; i.e., that no one would either take otherwise than the case required, or more than reason would allow; and so it would result that men, observing due measure and moderation in the matter of eating, would never go wrong. I do not think, indeed, that so great moderation could be observed by men (even if there were no instigation by the devil inciting thereto), as that no individual, in partaking of food, would go beyond due limits and restraint, until he had learned to do so from long usage and experience. What, then, is the state of the case? In the matter of eating and drinking it was possible for us to go wrong, even without any incitement from the devil, if we should happen to be either less temperate or less careful (than we ought); and are we to suppose, then, in our appetite for sexual intercourse, or in the restraint of our natural desires, our condition is not something similar? I am of opinion, indeed, that the same course of reasoning must be understood to apply to other natural movements as those of covetousness, or of anger, or of sorrow, or of all those generally which through the vice of intemperance exceed the natural bounds of moderation. There are therefore manifest reasons for holding the opinion, that as in good things the human will is of itself weak to accomplish any good (for it is by divine help that it is brought to perfection in everything); so also, in things of an opposite nature we receive certain initial elements, and, as it were, seeds of sins, from those things which we use agreeably to nature; but when we have indulged them beyond what is proper, and have not resisted the first movements to intemperance, then the hostile power, seizing the occasion of this first transgression, incites and presses us hard in every way, seeking to extend our sins over a wider field, and furnishing us human beings with occasions and beginnings of sins, which these hostile powers spread far and wide, and, if possible, beyond all limits. Thus, when men at first for a little desire money, covetousness begins to grow as the passion increases, and finally the fall into avarice takes place. And after this, when blindness of mind has succeeded passion, and the hostile powers, by their suggestions, hurry on the mind, money is now no longer desired, but stolen, and acquired by force, or even by shedding human blood. Finally, a confirmatory evidence of the fact that vices of such enormity proceed from demons, may be easily seen in this, that those individuals who are oppressed either by immoderate love, or incontrollable anger, or excessive sorrow, do not suffer less than those who are bodily vexed by devils. For it is recorded in certain histories, that some have fallen into madness from a state of love, others from a state of anger, not a few from a state of sorrow, and even from one of excessive joy; which results, I think, from this, that those opposing powers, i.e., those demons, having gained a lodgment in their minds which has been already laid open to them by intemperance, have taken complete possession of their sensitive nature, especially when no feeling of the glory of virtue has aroused them to resistance. 3.2.4. With respect to the thoughts which proceed from our heart, or the recollection of things which we have done, or the contemplation of any things or causes whatever, we find that they sometimes proceed from ourselves, and sometimes are originated by the opposing powers; not seldom also are they suggested by God, or by the holy angels. Now such a statement will perhaps appear incredible, unless it be confirmed by the testimony of holy Scripture. That, then, thoughts arise within ourselves, David testifies in the Psalms, saying, The thought of a man will make confession to You, and the rest of the thought shall observe to You a festival day. That this, however, is also brought about by the opposing powers, is shown by Solomon in the book of Ecclesiastes in the following manner: If the spirit of the ruler rise up against you, leave not your place; for soundness restrains great offenses. The Apostle Paul also will bear testimony to the same point in the words: Casting down imaginations, and every high thing that exalted itself against the knowledge of Christ. That it is an effect due to God, nevertheless, is declared by David, when he says in the Psalms, Blessed is the man whose help is in You, O Lord, Your ascents (are) in his heart. And the apostle says that God put it into the heart of Titus. That certain thoughts are suggested to men's hearts either by good or evil angels, is shown both by the angel that accompanied Tobias, and by the language of the prophet, where he says, And the angel who spoke in me answered. The book of the Shepherd declares the same, saying that each individual is attended by two angels; that whenever good thoughts arise in our hearts, they are suggested by the good angel; but when of a contrary kind, they are the instigation of the evil angel. The same is declared by Barnabas in his Epistle, where he says there are two ways, one of light and one of darkness, over which he asserts that certain angels are placed — the angels of God over the way of light, the angels of Satan over the way of darkness. We are not, however, to imagine that any other result follows from what is suggested to our heart, whether good or bad, save a (mental) commotion only, and an incitement instigating us either to good or evil. For it is quite within our reach, when a maligt power has begun to incite us to evil, to cast away from us the wicked suggestions, and to resist the vile inducements, and to do nothing that is at all deserving of blame. And, on the other hand, it is possible, when a divine power calls us to better things, not to obey the call; our freedom of will being preserved to us in either case. We said, indeed, in the foregoing pages, that certain recollections of good or evil actions were suggested to us either by the act of divine providence or by the opposing powers, as is shown in the book of Esther, when Artaxerxes had not remembered the services of that just man Mordecai, but, when wearied out with his nightly vigils, had it put into his mind by God to require that the annals of his great deeds should be read to him; whereon, being reminded of the benefits received from Mordecai, he ordered his enemy Haman to be hanged, but splendid honours to be conferred on him, and impunity from the threatened danger to be granted to the whole of the holy nation. On the other hand, however, we must suppose that it was through the hostile influence of the devil that the suggestion was introduced into the minds of the high priests and the scribes which they made to Pilate, when they came and said, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again. The design of Judas, also, respecting the betrayal of our Lord and Saviour, did not originate in the wickedness of his mind alone. For Scripture testifies that the devil had already put it into his heart to betray Him. And therefore Solomon rightly commanded, saying, Keep your heart with all diligence. And the Apostle Paul warns us: Therefore we ought to give the more earnest heed to the things which we have heard, lest perhaps we should let them slip. And when he says, Neither give place to the devil, he shows by that injunction that it is through certain acts, or a kind of mental slothfulness, that room is made for the devil, so that, if he once enter our heart, he will either gain possession of us, or at least will pollute the soul, if he has not obtained the entire mastery over it, by casting on us his fiery darts; and by these we are sometimes deeply wounded, and sometimes only set on fire. Seldom indeed, and only in a few instances, are these fiery darts quenched, so as not to find a place where they may wound, i.e., when one is covered by the strong and mighty shield of faith. The declaration, indeed, in the Epistle to the Ephesians, We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places, must be so understood as if we meant, I Paul, and you Ephesians, and all who have not to wrestle against flesh and blood: for such have to struggle against principalities and powers, against the rulers of the darkness of this world, not like the Corinthians, whose struggle was as yet against flesh and blood, and who had been overtaken by no temptation but such as is common to man. |
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| 80. Origen, Commentary On Matthew, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 387 |
| 81. Origen, Commentary On Romans, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 387 |
82. Porphyry, On Abstinence, 1.32, 1.32.1, 1.34.2, 1.35, 1.38.2, 1.41, 1.52, 2.39.3, 2.40.3, 2.45.4, 2.52, 4.20 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; porphyry •apatheia, freedom from, eradication of, emotion (; to different stages •apatheia, freedom from, eradication of, emotion (; did christ exhibit apatheia? Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 284, 286, 348, 356 | 1.32. 32.But this departure [from sense, imagination, and irrationality,] may be effected by violence, and also by persuasion and by reason, through the wasting away, and, as it may be said, oblivion and death of the passions; which, indeed, is the best kind of departure, since it is accomplished without oppressing that from which we are divulsed. For, in sensibles, a divulsion by force is not effected without either a laceration of a part, or a vestige of avulsion. But this separation is introduced by a continual negligence of the passions. And this negligence is produced by an abstinence from those sensible perceptions which excite the passions, and by a persevering attention to intelligibles. And among these passions or perturbations, those which arise from food are to be enumerated. SPAN 1.35. 35.Hence, to be purified from all these is most difficult, and requires a great contest, and we must bestow much labour both by night and by day to be liberated from an attention to them, and this, because we are necessarily complicated with sense. Whence, also, as much as possible, we should withdraw ourselves from those places in which we may, though unwillingly, meet with this hostile crowd. From experience, also, we should avoid a contest with it, and even a victory over it, and the want of exercise from inexperience. SPAN 1.41. 41.But why should it be requisite that the passions should waste away, that we should die with respect to them, and that this should be daily the subject of our meditation, if it was possible for us, as some assert, to energize according to intellect, though we are at the same time intimately connected with mortal concerns, and this without the intuition of intellect? For intellect sees, and intellect hears [as Epicharmus says]. But if while eating luxuriously, and drinking the sweetest wine, it were possible to be present with immaterial natures, why may not this be frequently effected while you are present with, and are performing things which it is not becoming even to mention? For these passions every where proceed from the boy 18 which is in us. And you certainly will admit that the baser these passions are, the more we are drawn down towards them. For what will be the distinction which ought here to be made, if you admit that to some things it is not possible to be passive, without being present with them, but that you may accomplish other things, at the same time that you are surveying intelligibles? For it is not because some things are apprehended to be base by the multitude, but others not. For all the above mentioned passions are base. So that to the attainment of a life according to intellect, it is requisite to abstain from all these, in the same manner as from venereal concerns. To nature, therefore, but little food must be |34 granted, through the necessity of generation [or of our connexion with a flowing condition of being.] For, where sense and sensible apprehension are, there a departure and separation from the intelligible take place; and by how much stronger the excitation is of the irrational part, by so much the greater is the departure from intellection. For it is not possible for us to he borne along to this place and to that, while we are here, and yet be there, [i.e. be present with an intelligible essence.] For our attentions to things are not effected with a part, but with the whole of ourselves. SPAN 1.52. 52.Again, neither does animal food contribute, but is rather an impediment to health. For health is preserved through those things by which it is recovered. But it is recovered through a most slender and fleshless diet; so that by this also it is preserved. If, however, vegetable food does not contribute to the strength of Milo, nor, in short, to an increase of strength, neither does a philosopher require strength, or an increase of it, if he intends to give himself up to contemplation, and not to an active and intemperate life. But it is not at all wonderful, that the vulgar should fancy that animal food contributes to health; for they also think that sensual enjoyments and venery are preservative of health, none of which benefit anyone; and those that engage in them must be thankful if they are not injured by them. And if many are not of this opinion, it is nothing to us. For neither is any fidelity and constancy in friendship and benevolence to be found among the vulgar; nor are they capable of receiving these, nor of participating of wisdom, or any portion of it which deserves to be mentioned. Neither do they understand what is privately or publicly advantageous; nor are they capable of forming a judgment of depraved and elegant manners, so as to distinguish the one from the other. And, in addition to these things, they are full of insolence and intemperance. On this account, there is no occasion to fear that there will not be those who will feed on animals. |41 SPAN 2.52. 52.Nevertheless, we permit those whose life is rolled about externals, having once acted impiously towards themselves, to be borne along to that which they tend; but we rightly say, that the man who we designate as a philosopher, and who is separated from externals, will not |75 be disturbed by daemons, nor be in want of diviners, nor of the viscera of animals. For he earnestly endeavours to be separated from those things for the sake of which divinations are effected. For he does not betake himself to nuptials, in order that he may molest the diviner about wedlock, or merchandise, or inquiries about a servant, or an increase of property, or any other object of vulgar pursuit. For the subjects of his investigation are not clearly indicated by any diviner or viscera of animals. But he, as we have said, approaching through himself to the [supreme] God, who is established in the true inward parts of himself, receives from thence the precepts of eternal life, tending thither by a conflux of the whole of himself, and instead of a diviner praying that he may become a confabulator of the mighty Jupiter. SPAN 4.20. 20.For holy men were of opinion that purity consisted in a thing not being mingled with its contrary, and that mixture is defilement. Hence, they thought that nutriment should be assumed from fruits, and not from dead bodies, and that we should not, by introducing that which is animated to our nature, defile what is administered by nature. But they conceived, that the slaughter of animals, as they are sensitive, and the depriving them of their souls, is a defilement to the living; and that the pollution is much greater, to mingle a body which was once sensitive, but is now deprived of sense, with a sensitive and living being. Hence, universally, the purity pertaining to piety consists in rejecting and abstaining from many things, and in an abandonment of such as are of a contrary nature, and the assumption of such as are appropriate and concordant. On this account, venereal connexions are attended with defilement. For in these, a conjunction takes place of the female with the male; and the seed, when retained by the woman, and causing her to be pregt, defiles the soul, through its association with the body; but when it does not produce conception, it pollutes, in consequence of becoming a lifeless mass. The connexion also of males with males defiles, because it is an emission of seed as it were into a dead body, and because it is contrary to nature. And, in short, all venery, and emissions of the seed in sleep, pollute, because the soul becomes mingled with the body, and is drawn down to pleasure. The passions of the soul likewise defile, through the complication of the irrational and effeminate part with reason, the internal masculine part. For, in a certain respect, defilement and pollution manifest the mixture of things of an heterogeneous nature, and especially when the abstersion of this mixture is attended with difficulty. Whence, also, in tinctures which are produced through mixture, one species being complicated with another, this mixture is denominated a defilement. As when some woman with a lively red Stains the pure iv'ry --- says Homer 22. And again painters call the mixtures of colours, |134 corruptions. It is usual, likewise to denominate that which is unmingled and pure, incorruptible, and to call that which is genuine, unpolluted. For water, when mingled with earth, is corrupted, and is not genuine. But water, which is diffluent, and runs with tumultuous rapidity, leaves behind in its course the earth which it carries in its stream. When from a limpid and perennial fount It defluous runs --- as Hesiod says 23. For such water is salubrious, because it is uncorrupted and unmixed. The female, likewise, that does not receive into herself the exhalation of seed, is said to be uncorrupted. So that the mixture of contraries is corruption and defilement. For the mixture of dead with living bodies, and the insertion of beings that were once living and sentient into animals, and of dead into living flesh, may be reasonably supposed to introduce defilement and stains to our nature; just, again, as the soul is polluted when it is invested with the body. Hence, he who is born, is polluted by the mixture of his soul with body; and he who dies, defiles his body, through leaving it a corpse, different and foreign from that which possesses life. The soul, likewise, is polluted by anger and desire, and the multitude of passions of which in a certain respect diet is a co-operating cause. But as water which flows through a rock is more uncorrupted than that which runs through marshes, because it does not bring with it much mud; thus, also, the soul which administers its own affairs in a body that is dry, and is not moistened by the juices of foreign flesh, is in a more excellent condition, is more uncorrupted, and is more prompt for intellectual energy. Thus too, it is said, that the thyme which is the driest and the sharpest to the taste, affords the best honey to bees. The dianoetic, therefore, or discursive power of the soul, is polluted; or rather, he who energizes dianoetically, when this energy is mingled with the energies of either the imaginative or doxastic power. But purification consists in a separation from all these, and the wisdom which is adapted to divine concerns, is a desertion of every thing of this kind. The proper nutriment likewise, of each thing, is that which essentially preserves it. Thus you may say, that the nutriment of a stone is the cause of its continuing to be a stone, and of firmly remaining in a lapideous form; but the nutriment of a plant is that which preserves it in increase and fructification; and of an animated body, that which preserves its composition. It is one thing, however, |135 to nourish, and another to fatten; and one thing to impart what is necessary, and another to procure what is luxurious. Various, therefore, are the kinds of nutriment, and various also is the nature of the things that are nourished. And it is necessary, indeed, that all things should be nourished, but we should earnestly endeavour to fatten our most principal parts. Hence, the nutriment of the rational soul is that which preserves it in a rational state. But this is intellect; so that it is to be nourished by intellect; and we should earnestly endeavour that it may be fattened through this, rather than that the flesh may become pinguid through esculent substances. For intellect preserves for us eternal life, but the body when fattened causes the soul to be famished, through its hunger after a blessed life not being satisfied, increases our mortal part, since it is of itself insane, and impedes our attainment of an immortal condition of being. It likewise defiles by corporifying the soul, and drawing her down to that which is foreign to her nature. And the magnet, indeed, imparts, as it were, a soul to the iron which is placed near it; and the iron, though most heavy, is elevated, and runs to the spirit of the stone. Should he, therefore, who is suspended from incorporeal and intellectual deity, be anxiously busied in procuring food which fattens the body, that is an impediment to intellectual perception? Ought he not rather, by contracting hat is necessary to the flesh into that which is little and easily procured, he himself nourished, by adhering to God more closely than the iron to the magnet? I wish, indeed, that our nature was not so corruptible, and that it were possible we could live free from molestation, even without the nutriment derived from fruits. O that, as Homer 24 says, we were not in want either of meat or drink, that we might be truly immortal! --- the poet in thus speaking beautifully signifying, that food is the auxiliary not only of life, but also of death. If therefore, we were not in want even of vegetable aliment, we should be by so much the more blessed, in proportion as we should be more immortal. But now, being in a mortal condition, we render ourselves, if it be proper so to speak, still more mortal, through becoming ignorant that, by the addition of this mortality, the soul, as Theophrastus says, does not only confer a great benefit on the body by being its inhabitant, but gives herself wholly to it. 25 Hence, it is much |136 to be wished that we could easily obtain the life celebrated in fables, in which hunger and thirst are unknown; so that, by stopping the everyway-flowing river of the body, we might in a very little time be present with the most excellent natures, to which he who accedes, since deity is there, is himself a God. But how is it possible not to lament the condition of the generality of mankind, who are so involved in darkness as to cherish their own evil, and who, in the first place, hate themselves, and him who truly begot them, and afterwards, those who admonish them, and call on them to return from ebriety to a sober condition of being? Hence, dismissing things of this kind, will it not be requisite to pass on to what remains to be discussed? SPAN |
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| 83. Origen, Commentary On John, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 387 |
| 84. Origen, Commentary On Romans, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 387 |
| 85. Origen, Commentary On The Song of Songs, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 346 |
86. Lactantius, Divine Institutes, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 195 | 6.16. But I think that the Peripatetics did not even approach the truth, who allow that they are vices, but regulate them with moderation. For we must be free even from moderate vices; yea, rather, it ought to have been at first effected that there should be no vices. For nothing can be born vicious; but if we make a bad use of the affections they become vices, if we use them well they become virtues. Then it must be shown that the causes of the affections, and not the affections themselves, must be moderated. We must not, they say, rejoice with excessive joy, but moderately and temperately. This is as though they should say that we must not run swiftly, but walk quietly. But it is possible that he who walks may err, and that he who runs may keep the right path. What if I show that there is a case in which it is vicious not only to rejoice moderately, but even in the smallest degree; and that there is another case, on the contrary, in which even to exult with transports of joy is by no means faulty? What then, I pray, will this mediocrity profit us? I ask whether they think that a wise man ought to rejoice if he sees any evil happening to his enemy; or whether he ought to curb his joy, if by the conquest of enemies, or the overthrow of a tyrant, liberty and safety have been acquired by his countrymen. No one doubts but that in the former case to rejoice a little, and in the latter to rejoice too little, is a very great crime. We may say the same respecting the other affections. But, as I have said, the object of wisdom does not consist in the regulation of these, but of their causes, since they are acted upon from without; nor was it befitting that these themselves should be restrained; since they may exist in a small degree with the greatest criminality, and in the greatest degree without any criminality. But they ought to have been assigned to fixed times, and circumstances, and places, that they may not be vices, when it is permitted us to make a right use of them. For as to walk in the right course is good, but to wander from it is evil, so to be moved by the affections to that which is right is good, but to that which is corrupt is evil. For sensual desire, if it does not wander from its lawful object, although it be ardent, yet is without fault. But if it desires an unlawful object, although it be moderate, yet it is a great vice. Therefore it is not a disease to be angry, nor to desire, nor to be excited by lust; but to be passionate, to be covetous or licentious, is a disease. For he who is passionate is angry even with him with whom he ought not to be angry or at times when he ought not. He who is covetous desires even that which is unnecessary. He who is licentious pursues even that which is forbidden by the laws. The whole matter ought to have turned on this, that since the impetuosity of these things cannot be restrained, nor is it right that it should be, because it is necessarily implanted for maintaining the duties of life, it might rather be directed into the right way, where it may be possible even to run without stumbling and danger. |
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| 87. Iamblichus, Concerning The Mysteries, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 286 |
| 88. Origen, Commentary On Romans, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 387 |
89. Porphyry, Letter To Marcella, 28, 33, 35 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 284 | 35. Try not to wrong thy slaves nor to correct them when thou art angry. And before correcting them, prove to them that thou dost this for their good, and give them an opportunity for excuse. When purchasing slaves, avoid the stubborn ones. Practise doing many things thyself, for our own labour is simple and easy. And men should use each limb for the purpose for which nature intended it to be used, for nature needs no more. They who do not use their own bodies, but make excessive use of others, commit a twofold wrong, and are ungrateful to nature that has given them these parts. Never use thy bodily parts merely for the sake of pleasure, for it is far better to die than to obscure thy soul by intemperance . . . . correct the vice of thy nature. . . . If thou give aught to thy slaves, distinguish the better ones by a share of honour . . . . for it is impossible that he who does wrong to man should honour God. But look on the love of mankind as the foundation of thy piety. And . . . . |
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| 90. Origen, Homilies On Luke, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 353 |
| 91. Athanasius, Life of Anthony, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 348 |
| 92. Themistius, Orations, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 197 |
| 93. Hermeias of Alexandria, In Platonis Phaedrum Scholia,, 33.11 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 283 |
94. Augustine, The City of God, 9.4-9.5, 14.6, 14.9-14.10, 14.17-14.21, 14.23-14.24 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; basil, gregory of nazianzus, and gregory of nyssa for some purposes •apatheia, freedom from, eradication of, emotion (; did christ exhibit apatheia? •apatheia, freedom from, eradication of, emotion (; not even then •apatheia, freedom from, eradication of, emotion (; does punishment require anger? •apatheia, freedom from, eradication of, emotion (; reasons for and against apatheia •apatheia, freedom from, eradication of, emotion (; but only in special senses in zeno, panaetius, posidonius •apatheia, freedom from, eradication of, emotion (; stoic belief in apatheia misrepresented as verbal difference •apatheia, freedom from, eradication of, emotion (; to different purposes, consolation writings vs. discussion of ideals •apatheia, freedom from, eradication of, emotion (; does sex require pleasure? Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 191, 206, 207, 344, 349, 394, 398, 399, 406, 407 | 9.4. Among the philosophers there are two opinions about these mental emotions, which the Greeks call παθη, while some of our own writers, as Cicero, call them perturbations, some affections, and some, to render the Greek word more accurately, passions. Some say that even the wise man is subject to these perturbations, though moderated and controlled by reason, which imposes laws upon them, and so restrains them within necessary bounds. This is the opinion of the Platonists and Aristotelians; for Aristotle was Plato's disciple, and the founder of the Peripatetic school. But others, as the Stoics, are of opinion that the wise man is not subject to these perturbations. But Cicero, in his book De Finibus, shows that the Stoics are here at variance with the Platonists and Peripatetics rather in words than in reality; for the Stoics decline to apply the term goods to external and bodily advantages, because they reckon that the only good is virtue, the art of living well, and this exists only in the mind. The other philosophers, again, use the simple and customary phraseology, and do not scruple to call these things goods, though in comparison of virtue, which guides our life, they are little and of small esteem. And thus it is obvious that, whether these outward things are called goods or advantages, they are held in the same estimation by both parties, and that in this matter the Stoics are pleasing themselves merely with a novel phraseology. It seems, then, to me that in this question, whether the wise man is subject to mental passions, or wholly free from them, the controversy is one of words rather than of things; for I think that, if the reality and not the mere sound of the words is considered, the Stoics hold precisely the same opinion as the Platonists and Peripatetics. For, omitting for brevity's sake other proofs which I might adduce in support of this opinion, I will state but one which I consider conclusive. Aulus Gellius, a man of extensive erudition, and gifted with an eloquent and graceful style, relates, in his work entitled Noctes Attic that he once made a voyage with an eminent Stoic philosopher; and he goes on to relate fully and with gusto what I shall barely state, that when the ship was tossed and in danger from a violent storm, the philosopher grew pale with terror. This was noticed by those on board, who, though themselves threatened with death, were curious to see whether a philosopher would be agitated like other men. When the tempest had passed over, and as soon as their security gave them freedom to resume their talk, one of the passengers, a rich and luxurious Asiatic, begins to banter the philosopher, and rally him because he had even become pale with fear, while he himself had been unmoved by the impending destruction. But the philosopher availed himself of the reply of Aristippus the Socratic, who, on finding himself similarly bantered by a man of the same character, answered, You had no cause for anxiety for the soul of a profligate debauchee, but I had reason to be alarmed for the soul of Aristippus. The rich man being thus disposed of, Aulus Gellius asked the philosopher, in the interests of science and not to annoy him, what was the reason of his fear? And he willing to instruct a man so zealous in the pursuit of knowledge, at once took from his wallet a book of Epictetus the Stoic, in which doctrines were advanced which precisely harmonized with those of Zeno and Chrysippus, the founders of the Stoical school. Aulus Gellius says that he read in this book that the Stoics maintain that there are certain impressions made on the soul by external objects which they call phantasi , and that it is not in the power of the soul to determine whether or when it shall be invaded by these. When these impressions are made by alarming and formidable objects, it must needs be that they move the soul even of the wise man, so that for a little he trembles with fear, or is depressed by sadness, these impressions anticipating the work of reason and self-control; but this does not imply that the mind accepts these evil impressions, or approves or consents to them. For this consent is, they think, in a man's power; there being this difference between the mind of the wise man and that of the fool, that the fool's mind yields to these passions and consents to them, while that of the wise man, though it cannot help being invaded by them, yet retains with unshaken firmness a true and steady persuasion of those things which it ought rationally to desire or avoid. This account of what Aulus Gellius relates that he read in the book of Epictetus about the sentiments and doctrines of the Stoics I have given as well as I could, not, perhaps, with his choice language, but with greater brevity, and, I think, with greater clearness. And if this be true, then there is no difference, or next to none, between the opinion of the Stoics and that of the other philosophers regarding mental passions and perturbations, for both parties agree in maintaining that the mind and reason of the wise man are not subject to these. And perhaps what the Stoics mean by asserting this, is that the wisdom which characterizes the wise man is clouded by no error and sullied by no taint, but, with this reservation that his wisdom remains undisturbed, he is exposed to the impressions which the goods and ills of this life (or, as they prefer to call them, the advantages or disadvantages) make upon them. For we need not say that if that philosopher had thought nothing of those things which he thought he was immediately to lose, life and bodily safety, he would not have been so terrified by his danger as to betray his fear by the pallor of his cheek. Nevertheless, he might suffer this mental disturbance, and yet maintain the fixed persuasion that life and bodily safety, which the violence of the tempest threatened to destroy, are not those good things which make their possessors good, as the possession of righteousness does. But in so far as they persist that we must call them not goods but advantages, they quarrel about words and neglect things. For what difference does it make whether goods or advantages be the better name, while the Stoic no less than the Peripatetic is alarmed at the prospect of losing them, and while, though they name them differently, they hold them in like esteem? Both parties assure us that, if urged to the commission of some immorality or crime by the threatened loss of these goods or advantages, they would prefer to lose such things as preserve bodily comfort and security rather than commit such things as violate righteousness. And thus the mind in which this resolution is well grounded suffers no perturbations to prevail with it in opposition to reason, even though they assail the weaker parts of the soul; and not only so, but it rules over them, and, while it refuses its consent and resists them, administers a reign of virtue. Such a character is ascribed to Æneas by Virgil when he says, He stands immovable by tears, Nor tenderest words with pity hears. 9.5. We need not at present give a careful and copious exposition of the doctrine of Scripture, the sum of Christian knowledge, regarding these passions. It subjects the mind itself to God, that He may rule and aid it, and the passions, again, to the mind, to moderate and bridle them, and turn them to righteous uses. In our ethics, we do not so much inquire whether a pious soul is angry, as why he is angry; not whether he is sad, but what is the cause of his sadness; not whether he fears, but what he fears. For I am not aware that any right thinking person would find fault with anger at a wrongdoer which seeks his amendment, or with sadness which intends relief to the suffering, or with fear lest one in danger be destroyed. The Stoics, indeed, are accustomed to condemn compassion. But how much more honorable had it been in that Stoic we have been telling of, had he been disturbed by compassion prompting him to relieve a fellow-creature, than to be disturbed by the fear of shipwreck! Far better and more humane, and more consot with pious sentiments, are the words of Cicero in praise of C sar, when he says, Among your virtues none is more admirable and agreeable than your compassion. And what is compassion but a fellow-feeling for another's misery, which prompts us to help him if we can? And this emotion is obedient to reason, when compassion is shown without violating right, as when the poor are relieved, or the penitent forgiven. Cicero, who knew how to use language, did not hesitate to call this a virtue, which the Stoics are not ashamed to reckon among the vices, although, as the book of the eminent Stoic, Epictetus, quoting the opinions of Zeno and Chrysippus, the founders of the school, has taught us, they admit that passions of this kind invade the soul of the wise man, whom they would have to be free from all vice. Whence it follows that these very passions are not judged by them to be vices, since they assail the wise man without forcing him to act against reason and virtue; and that, therefore, the opinion of the Peripatetics or Platonists and of the Stoics is one and the same. But, as Cicero says, mere logomachy is the bane of these pitiful Greeks, who thirst for contention rather than for truth. However, it may justly be asked, whether our subjection to these affections, even while we follow virtue, is a part of the infirmity of this life? For the holy angels feel no anger while they punish those whom the eternal law of God consigns to punishment, no fellow-feeling with misery while they relieve the miserable, no fear while they aid those who are in danger; and yet ordinary language ascribes to them also these mental emotions, because, though they have none of our weakness, their acts resemble the actions to which these emotions move us; and thus even God Himself is said in Scripture to be angry, and yet without any perturbation. For this word is used of the effect of His vengeance, not of the disturbing mental affection. 14.6. But the character of the human will is of moment; because, if it is wrong, these motions of the soul will be wrong, but if it is right, they will be not merely blameless, but even praiseworthy. For the will is in them all; yea, none of them is anything else than will. For what are desire and joy but a volition of consent to the things we wish? And what are fear and sadness but a volition of aversion from the things which we do not wish? But when consent takes the form of seeking to possess the things we wish, this is called desire; and when consent takes the form of enjoying the things we wish, this is called joy. In like manner, when we turn with aversion from that which we do not wish to happen, this volition is termed fear; and when we turn away from that which has happened against our will, this act of will is called sorrow. And generally in respect of all that we seek or shun, as a man's will is attracted or repelled, so it is changed and turned into these different affections. Wherefore the man who lives according to God, and not according to man, ought to be a lover of good, and therefore a hater of evil. And since no one is evil by nature, but whoever is evil is evil by vice, he who lives according to God ought to cherish towards evil men a perfect hatred, so that he shall neither hate the man because of his vice, nor love the vice because of the man, but hate the vice and love the man. For the vice being cursed, all that ought to be loved, and nothing that ought to be hated, will remain. 14.9. But so far as regards this question of mental perturbations, we have answered these philosophers in the ninth book of this work, showing that it is rather a verbal than a real dispute, and that they seek contention rather than truth. Among ourselves, according to the sacred Scriptures and sound doctrine, the citizens of the holy city of God, who live according to God in the pilgrimage of this life, both fear and desire, and grieve and rejoice. And because their love is rightly placed, all these affections of theirs are right. They fear eternal punishment, they desire eternal life; they grieve because they themselves groan within themselves, waiting for the adoption, the redemption of their body; Romans 8:23 they rejoice in hope, because there shall be brought to pass the saying that is written, Death is swallowed up in victory. 1 Corinthians 15:54 In like manner they fear to sin, they desire to persevere; they grieve in sin, they rejoice in good works. They fear to sin, because they hear that because iniquity shall abound, the love of many shall wax cold. Matthew 24:12 They desire to persevere, because they hear that it is written, He that endures to the end shall be saved. Matthew 10:22 They grieve for sin, hearing that If we say that we have no sin, we deceive ourselves, and the truth is not in us. 1 John 1:8 They rejoice in good works, because they hear that the Lord loves a cheerful giver. 2 Corinthians 9:7 In like manner, according as they are strong or weak, they fear or desire to be tempted, grieve or rejoice in temptation. They fear to be tempted, because they hear the injunction, If a man be overtaken in a fault, you which are spiritual restore such an one in the spirit of meekness; considering yourself, lest you also be tempted. Galatians 6:l They desire to be tempted, because they hear one of the heroes of the city of God saying, Examine me, O Lord, and tempt me: try my reins and my heart. They grieve in temptations, because they see Peter weeping; Matthew 26:75 they rejoice in temptations, because they hear James saying, My brethren, count it all joy when you fall into various temptations. James 1:2 And not only on their own account do they experience these emotions, but also on account of those whose deliverance they desire and whose perdition they fear, and whose loss or salvation affects them with grief or with joy. For if we who have come into the Church from among the Gentiles may suitably instance that noble and mighty hero who glories in his infirmities, the teacher (doctor) of the nations in faith and truth, who also labored more than all his fellow apostles, and instructed the tribes of God's people by his epistles, which edified not only those of his own time, but all those who were to be gathered in - that hero, I say, and athlete of Christ, instructed by Him, anointed of His Spirit, crucified with Him, glorious in Him, lawfully maintaining a great conflict on the theatre of this world, and being made a spectacle to angels and men, 1 Corinthians 4:9 and pressing onwards for the prize of his high calling, Philippians 3:14 - very joyfully do we with the eyes of faith behold him rejoicing with them that rejoice, and weeping with them that weep; Romans 12:15 though hampered by fightings without and fears within; 2 Corinthians 7:5 desiring to depart and to be with Christ; Philippians 1:23 longing to see the Romans, that he might have some fruit among them as among other Gentiles; Romans 1:11-13 being jealous over the Corinthians, and fearing in that jealousy lest their minds should be corrupted from the chastity that is in Christ; 2 Corinthians 11:1-3 having great heaviness and continual sorrow of heart for the Israelites, Romans 9:2 because they, being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God; Romans 10:3 and expressing not only his sorrow, but bitter lamentation over some who had formally sinned and had not repented of their uncleanness and fornications. 2 Corinthians 12:21 If these emotions and affections, arising as they do from the love of what is good and from a holy charity, are to be called vices, then let us allow these emotions which are truly vices to pass under the name of virtues. But since these affections, when they are exercised in a becoming way, follow the guidance of right reason, who will dare to say that they are diseases or vicious passions? Wherefore even the Lord Himself, when He condescended to lead a human life in the form of a slave, had no sin whatever, and yet exercised these emotions where He judged they should be exercised. For as there was in Him a true human body and a true human soul, so was there also a true human emotion. When, therefore, we read in the Gospel that the hard-heartedness of the Jews moved Him to sorrowful indignation, Mark 3:5 that He said, I am glad for your sakes, to the intent you may believe, John 11:15 that when about to raise Lazarus He even shed tears, John 11:35 that He earnestly desired to eat the passover with His disciples, Luke 22:15 that as His passion drew near His soul was sorrowful, Matthew 26:38 these emotions are certainly not falsely ascribed to Him. But as He became man when it pleased Him, so, in the grace of His definite purpose, when it pleased Him He experienced those emotions in His human soul. But we must further make the admission, that even when these affections are well regulated, and according to God's will, they are peculiar to this life, not to that future life we look for, and that often we yield to them against our will. And thus sometimes we weep in spite of ourselves, being carried beyond ourselves, not indeed by culpable desire; but by praiseworthy charity. In us, therefore, these affections arise from human infirmity; but it was not so with the Lord Jesus, for even His infirmity was the consequence of His power. But so long as we wear the infirmity of this life, we are rather worse men than better if we have none of these emotions at all. For the apostle vituperated and abominated some who, as he said, were without natural affection. Romans 1:31 The sacred Psalmist also found fault with those of whom he said, I looked for some to lament with me, and there was none. For to be quite free from pain while we are in this place of misery is only purchased, as one of this world's literati perceived and remarked, at the price of blunted sensibilities both of mind and body. And therefore that which the Greeks call ἀπαθεια, and what the Latins would call, if their language would allow them, impassibilitas, if it be taken to mean an impassibility of spirit and not of body, or, in other words, a freedom from those emotions which are contrary to reason and disturb the mind, then it is obviously a good and most desirable quality, but it is not one which is attainable in this life. For the words of the apostle are the confession, not of the common herd, but of the eminently pious, just, and holy men: If we say we have no sin, we deceive ourselves, and the truth is not in us. 1 John 1:8 When there shall be no sin in a man, then there shall be this απάθεια . At present it is enough if we live without crime; and he who thinks he lives without sin puts aside not sin, but pardon. And if that is to be called apathy, where the mind is the subject of no emotion, then who would not consider this insensibility to be worse than all vices? It may, indeed, reasonably be maintained that the perfect blessedness we hope for shall be free from all sting of fear or sadness; but who that is not quite lost to truth would say that neither love nor joy shall be experienced there? But if by apathy a condition be meant in which no fear terrifies nor any pain annoys, we must in this life renounce such a state if we would live according to God's will, but may hope to enjoy it in that blessedness which is promised as our eternal condition. For that fear of which the Apostle John says, There is no fear in love; but perfect love casts out fear, because fear has torment. He that fears is not made perfect in love, 1 John 4:18 - that fear is not of the same kind as the Apostle Paul felt lest the Corinthians should be seduced by the subtlety of the serpent; for love is susceptible of this fear, yea, love alone is capable of it. But the fear which is not in love is of that kind of which Paul himself says, For you have not received the spirit of bondage again to fear. Romans 8:15 But as for that clean fear which endures for ever, if it is to exist in the world to come (and how else can it be said to endure for ever?), it is not a fear deterring us from evil which may happen, but preserving us in the good which cannot be lost. For where the love of acquired good is unchangeable, there certainly the fear that avoids evil is, if I may say so, free from anxiety. For under the name of clean fear David signifies that will by which we shall necessarily shrink from sin, and guard against it, not with the anxiety of weakness, which fears that we may strongly sin, but with the tranquillity of perfect love. Or if no kind of fear at all shall exist in that most imperturbable security of perpetual and blissful delights, then the expression, The fear of the Lord is clean, enduring for ever, must be taken in the same sense as that other, The patience of the poor shall not perish forever. For patience, which is necessary only where ills are to be borne, shall not be eternal, but that which patience leads us to will be eternal. So perhaps this clean fear is said to endure for ever, because that to which fear leads shall endure. And since this is so - since we must live a good life in order to attain to a blessed life, a good life has all these affections right, a bad life has them wrong. But in the blessed life eternal there will be love and joy, not only right, but also assured; but fear and grief there will be none. Whence it already appears in some sort what manner of persons the citizens of the city of God must be in this their pilgrimage, who live after the spirit, not after the flesh - that is to say, according to God, not according to man - and what manner of persons they shall be also in that immortality whither they are journeying. And the city or society of the wicked, who live not according to God, but according to man, and who accept the doctrines of men or devils in the worship of a false and contempt of the true divinity, is shaken with those wicked emotions as by diseases and disturbances. And if there be some of its citizens who seem to restrain and, as it were, temper those passions, they are so elated with ungodly pride, that their disease is as much greater as their pain is less. And if some, with a vanity monstrous in proportion to its rarity, have become enamored of themselves because they can be stimulated and excited by no emotion, moved or bent by no affection, such persons rather lose all humanity than obtain true tranquillity. For a thing is not necessarily right because it is inflexible, nor healthy because it is insensible. 14.10. But it is a fair question, whether our first parent or first parents (for there was a marriage of two), before they sinned, experienced in their animal body such emotions as we shall not experience in the spiritual body when sin has been purged and finally abolished. For if they did, then how were they blessed in that boasted place of bliss, Paradise? For who that is affected by fear or grief can be called absolutely blessed? And what could those persons fear or suffer in such affluence of blessings, where neither death nor ill-health was feared, and where nothing was wanting which a good will could desire, and nothing present which could interrupt man's mental or bodily enjoyment? Their love to God was unclouded, and their mutual affection was that of faithful and sincere marriage; and from this love flowed a wonderful delight, because they always enjoyed what was loved. Their avoidance of sin was tranquil; and, so long as it was maintained, no other ill at all could invade them and bring sorrow. Or did they perhaps desire to touch and eat the forbidden fruit, yet feared to die; and thus both fear and desire already, even in that blissful place, preyed upon those first of mankind? Away with the thought that such could be the case where there was no sin! And, indeed, this is already sin, to desire those things which the law of God forbids, and to abstain from them through fear of punishment, not through love of righteousness. Away, I say, with the thought, that before there was any sin, there should already have been committed regarding that fruit the very sin which our Lord warns us against regarding a woman: Whosoever looks on a woman to lust after her, has committed adultery with her already in his heart. Matthew 5:28 As happy, then, as were these our first parents, who were agitated by no mental perturbations, and annoyed by no bodily discomforts, so happy should the whole human race have been, had they not introduced that evil which they have transmitted to their posterity, and had none of their descendants committed iniquity worthy of damnation; but this original blessedness continuing until, in virtue of that benediction which said, Increase and multiply, Genesis 1:28 the number of the predestined saints should have been completed, there would then have been bestowed that higher felicity which is enjoyed by the most blessed angels - a blessedness in which there should have been a secure assurance that no one would sin, and no one die; and so should the saints have lived, after no taste of labor, pain, or death, as now they shall live in the resurrection, after they have endured all these things. 14.17. Justly is shame very specially connected with this lust; justly, too, these members themselves, being moved and restrained not at our will, but by a certain independent autocracy, so to speak, are called shameful. Their condition was different before sin. For as it is written, They were naked and were not ashamed, Genesis 2:25 - not that their nakedness was unknown to them, but because nakedness was not yet shameful, because not yet did lust move those members without the will's consent; not yet did the flesh by its disobedience testify against the disobedience of man. For they were not created blind, as the unenlightened vulgar fancy; for Adam saw the animals to whom he gave names, and of Eve we read, The woman saw that the tree was good for food, and that it was pleasant to the eyes. Genesis 3:6 Their eyes, therefore were open, but were not open to this, that is to say, were not observant so as to recognize what was conferred upon them by the garment of grace, for they had no consciousness of their members warring against their will. But when they were stripped of this grace, that their disobedience might be punished by fit retribution, there began in the movement of their bodily members a shameless novelty which made nakedness indecent: it at once made them observant and made them ashamed. And therefore, after they violated God's command by open transgression, it is written: And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons. Genesis 3:7 The eyes of them both were opened, not to see, for already they saw, but to discern between the good they had lost and the evil into which they had fallen. And therefore also the tree itself which they were forbidden to touch was called the tree of the knowledge of good and evil from this circumstance, that if they ate of it it would impart to them this knowledge. For the discomfort of sickness reveals the pleasure of health. They knew, therefore, that they were naked,- naked of that grace which prevented them from being ashamed of bodily nakedness while the law of sin offered no resistance to their mind. And thus they obtained a knowledge which they would have lived in blissful ignorance of, had they, in trustful obedience to God, declined to commit that offense which involved them in the experience of the hurtful effects of unfaithfulness and disobedience. And therefore, being ashamed of the disobedience of their own flesh, which witnessed to their disobedience while it punished it, they sewed fig leaves together, and made themselves aprons, that is, cinctures for their privy parts; for some interpreters have rendered the word by succinctoria. Campestria is, indeed, a Latin word, but it is used of the drawers or aprons used for a similar purpose by the young men who stripped for exercise in the campus; hence those who were so girt were commonly called campestrati. Shame modestly covered that which lust disobediently moved in opposition to the will, which was thus punished for its own disobedience. Consequently all nations, being propagated from that one stock, have so strong an instinct to cover the shameful parts, that some barbarians do not uncover them even in the bath, but wash with their drawers on. In the dark solitudes of India also, though some philosophers go naked, and are therefore called gymnosophists, yet they make an exception in the case of these members and cover them. 14.18. Lust requires for its consummation darkness and secrecy; and this not only when un lawful intercourse is desired, but even such fornication as the earthly city has legalized. Where there is no fear of punishment, these permitted pleasures still shrink from the public eye. Even where provision is made for this lust, secrecy also is provided; and while lust found it easy to remove the prohibitions of law, shamelessness found it impossible to lay aside the veil of retirement. For even shameless men call this shameful; and though they love the pleasure, dare not display it. What! Does not even conjugal intercourse, sanctioned as it is by law for the propagation of children, legitimate and honorable though it be, does it not seek retirement from every eye? Before the bridegroom fondles his bride, does he not exclude the attendants, and even the paranymphs, and such friends as the closest ties have admitted to the bridal chamber? The greatest master of Roman eloquence says, that all right actions wish to be set in the light, i.e., desire to be known. This right action, however, has such a desire to be known, that yet it blushes to be seen. Who does not know what passes between husband and wife that children may be born? Is it not for this purpose that wives are married with such ceremony? And yet, when this well-understood act is gone about for the procreation of children, not even the children themselves, who may already have been born to them, are suffered to be witnesses. This right action seeks the light, in so far as it seeks to be known, but yet dreads being seen. And why so, if not because that which is by nature fitting and decent is so done as to be accompanied with a shame-begetting penalty of sin? 14.19. Hence it is that even the philosophers who have approximated to the truth have avowed that anger and lust are vicious mental emotions, because, even when exercised towards objects which wisdom does not prohibit, they are moved in an ungoverned and inordinate manner, and consequently need the regulation of mind and reason. And they assert that this third part of the mind is posted as it were in a kind of citadel, to give rule to these other parts, so that, while it rules and they serve, man's righteousness is preserved without a breach. These parts, then, which they acknowledge to be vicious even in a wise and temperate man, so that the mind, by its composing and restraining influence, must bridle and recall them from those objects towards which they are unlawfully moved, and give them access to those which the law of wisdom sanctions - that anger, e.g., may be allowed for the enforcement of a just authority, and lust for the duty of propagating offspring - these parts, I say, were not vicious in Paradise before sin, for they were never moved in opposition to a holy will towards any object from which it was necessary that they should be withheld by the restraining bridle of reason. For though now they are moved in this way, and are regulated by a bridling and restraining power, which those who live temperately, justly, and godly exercise, sometimes with ease, and sometimes with greater difficulty, this is not the sound health of nature, but the weakness which results from sin. And how is it that shame does not hide the acts and words dictated by anger or other emotions, as it covers the motions of lust, unless because the members of the body which we employ for accomplishing them are moved, not by the emotions themselves, but by the authority of the consenting will? For he who in his anger rails at or even strikes some one, could not do so were not his tongue and hand moved by the authority of the will, as also they are moved when there is no anger. But the organs of generation are so subjected to the rule of lust, that they have no motion but what it communicates. It is this we are ashamed of; it is this which blushingly hides from the eyes of onlookers. And rather will a man endure a crowd of witnesses when he is unjustly venting his anger on some one, than the eye of one man when he innocently copulates with his wife. 14.20. It is this which those canine or cynic philosophers have overlooked, when they have, in violation of the modest instincts of men, boastfully proclaimed their unclean and shameless opinion, worthy indeed of dogs, viz., that as the matrimonial act is legitimate, no one should be ashamed to perform it openly, in the street or in any public place. Instinctive shame has overborne this wild fancy. For though it is related that Diogenes once dared to put his opinion in practice, under the impression that his sect would be all the more famous if his egregious shamelessness were deeply graven in the memory of mankind, yet this example was not afterwards followed. Shame had more influence with them, to make them blush before men, than error to make them affect a resemblance to dogs. And possibly, even in the case of Diogenes, and those who did imitate him, there was but an appearance and pretence of copulation, and not the reality. Even at this day there are still Cynic philosophers to be seen; for these are Cynics who are not content with being clad in the pallium, but also carry a club; yet no one of them dares to do this that we speak of. If they did, they would be spat upon, not to say stoned, by the mob. Human nature, then, is without doubt ashamed of this lust; and justly so, for the insubordination of these members, and their defiance of the will, are the clear testimony of the punishment of man's first sin. And it was fitting that this should appear specially in those parts by which is generated that nature which has been altered for the worse by that first and great sin - that sin from whose evil connection no one can escape, unless God's grace expiate in him individually that which was perpetrated to the destruction of all in common, when all were in one man, and which was avenged by God's justice. 14.21. Far be it, then, from us to suppose that our first parents in Paradise felt that lust which caused them afterwards to blush and hide their nakedness, or that by its means they should have fulfilled the benediction of God, Increase and multiply and replenish the earth; Genesis 1:28 for it was after sin that lust began. It was after sin that our nature, having lost the power it had over the whole body, but not having lost all shame, perceived, noticed, blushed at, and covered it. But that blessing upon marriage, which encouraged them to increase and multiply and replenish the earth, though it continued even after they had sinned, was yet given before they sinned, in order that the procreation of children might be recognized as part of the glory of marriage, and not of the punishment of sin. But now, men being ignorant of the blessedness of Paradise, suppose that children could not have been begotten there in any other way than they know them to be begotten now, i.e., by lust, at which even honorable marriage blushes; some not simply rejecting, but sceptically deriding the divine Scriptures, in which we read that our first parents, after they sinned, were ashamed of their nakedness, and covered it; while others, though they accept and honor Scripture, yet conceive that this expression, Increase and multiply, refers not to carnal fecundity, because a similar expression is used of the soul in the words, You will multiply me with strength in my soul; and so, too, in the words which follow in Genesis, And replenish the earth, and subdue it, they understand by the earth the body which the soul fills with its presence, and which it rules over when it is multiplied in strength. And they hold that children could no more then than now be begotten without lust, which, after sin, was kindled, observed, blushed for, and covered; and even that children would not have been born in Paradise, but only outside of it, as in fact it turned out. For it was after they were expelled from it that they came together to beget children, and begot them. 14.23. But he who says that there should have been neither copulation nor generation but for sin, virtually says that man's sin was necessary to complete the number of the saints. For if these two by not sinning should have continued to live alone, because, as is supposed, they could not have begotten children had they not sinned, then certainly sin was necessary in order that there might be not only two but many righteous men. And if this cannot be maintained without absurdity, we must rather believe that the number of the saints fit to complete this most blessed city would have been as great though no one had sinned, as it is now that the grace of God gathers its citizens out of the multitude of sinners, so long as the children of this world generate and are generated. Luke 20:34 And therefore that marriage, worthy of the happiness of Paradise, should have had desirable fruit without the shame of lust, had there been no sin. But how that could be, there is now no example to teach us. Nevertheless, it ought not to seem incredible that one member might serve the will without lust then, since so many serve it now. Do we now move our feet and hands when we will to do the things we would by means of these members? Do we meet with no resistance in them, but perceive that they are ready servants of the will, both in our own case and in that of others, and especially of artisans employed in mechanical operations, by which the weakness and clumsiness of nature become, through industrious exercise, wonderfully dexterous? And shall we not believe that, like as all those members obediently serve the will, so also should the members have discharged the function of generation, though lust, the award of disobedience, had been awanting? Did not Cicero, in discussing the difference of governments in his De Republica, adopt a simile from human nature, and say that we command our bodily members as children, they are so obedient; but that the vicious parts of the soul must be treated as slaves, and be coerced with a more stringent authority? And no doubt, in the order of nature, the soul is more excellent than the body; and yet the soul commands the body more easily than itself. Nevertheless this lust, of which we at present speak, is the more shameful on this account, because the soul is therein neither master of itself, so as not to lust at all, nor of the body, so as to keep the members under the control of the will; for if they were thus ruled, there should be no shame. But now the soul is ashamed that the body, which by nature is inferior and subject to it, should resist its authority. For in the resistance experienced by the soul in the other emotions there is less shame, because the resistance is from itself, and thus, when it is conquered by itself, itself is the conqueror, although the conquest is inordinate and vicious, because accomplished by those parts of the soul which ought to be subject to reason, yet, being accomplished by its own parts and energies, the conquest is, as I say, its own. For when the soul conquers itself to a due subordination, so that its unreasonable motions are controlled by reason, while it again is subject to God, this is a conquest virtuous and praiseworthy. Yet there is less shame when the soul is resisted by its own vicious parts than when its will and order are resisted by the body, which is distinct from and inferior to it, and dependent on it for life itself. But so long as the will retains under its authority the other members, without which the members excited by lust to resist the will cannot accomplish what they seek, chastity is preserved, and the delight of sin foregone. And certainly, had not culpable disobedience been visited with penal disobedience, the marriage of Paradise should have been ignorant of this struggle and rebellion, this quarrel between will and lust, that the will may be satisfied and lust restrained, but those members, like all the rest, should have obeyed the will. The field of generation should have been sown by the organ created for this purpose, as the earth is sown by the hand. And whereas now, as we essay to investigate this subject more exactly, modesty hinders us, and compels us to ask pardon of chaste ears, there would have been no cause to do so, but we could have discoursed freely, and without fear of seeming obscene, upon all those points which occur to one who meditates on the subject. There would not have been even words which could be called obscene, but all that might be said of these members would have been as pure as what is said of the other parts of the body. Whoever, then, comes to the perusal of these pages with unchaste mind, let him blame his disposition, not his nature; let him brand the actings of his own impurity, not the words which necessity forces us to use, and for which every pure and pious reader or hearer will very readily pardon me, while I expose the folly of that scepticism which argues solely on the ground of its own experience, and has no faith in anything beyond. He who is not scandalized at the apostle's censure of the horrible wickedness of the women who changed the natural use into that which is against nature, Romans 1:26 will read all this without being shocked, especially as we are not, like Paul, citing and censuring a damnable uncleanness, but are explaining, so far as we can, human generation, while with Paul we avoid all obscenity of language. 14.24. The man, then, would have sown the seed, and the woman received it, as need required, the generative organs being moved by the will, not excited by lust. For we move at will not only those members which are furnished with joints of solid bone, as the hands, feet, and fingers, but we move also at will those which are composed of slack and soft nerves: we can put them in motion, or stretch them out, or bend and twist them, or contract and stiffen them, as we do with the muscles of the mouth and face. The lungs, which are the very tenderest of the viscera except the brain, and are therefore carefully sheltered in the cavity of the chest, yet for all purposes of inhaling and exhaling the breath, and of uttering and modulating the voice, are obedient to the will when we breathe, exhale, speak, shout, or sing, just as the bellows obey the smith or the organist. I will not press the fact that some animals have a natural power to move a single spot of the skin with which their whole body is covered, if they have felt on it anything they wish to drive off - a power so great, that by this shivering tremor of the skin they can not only shake off flies that have settled on them, but even spears that have fixed in their flesh. Man, it is true, has not this power; but is this any reason for supposing that God could not give it to such creatures as He wished to possess it? And therefore man himself also might very well have enjoyed absolute power over his members had he not forfeited it by his disobedience; for it was not difficult for God to form him so that what is now moved in his body only by lust should have been moved only at will. We know, too, that some men are differently constituted from others, and have some rare and remarkable faculty of doing with their body what other men can by no effort do, and, indeed, scarcely believe when they hear of others doing. There are persons who can move their ears, either one at a time, or both together. There are some who, without moving the head, can bring the hair down upon the forehead, and move the whole scalp backwards and forwards at pleasure. Some, by lightly pressing their stomach, bring up an incredible quantity and variety of things they have swallowed, and produce whatever they please, quite whole, as if out of a bag. Some so accurately mimic the voices of birds and beasts and other men, that, unless they are seen, the difference cannot be told. Some have such command of their bowels, that they can break wind continuously at pleasure, so as to produce the effect of singing. I myself have known a man who was accustomed to sweat whenever he wished. It is well known that some weep when they please, and shed a flood of tears. But far more incredible is that which some of our brethren saw quite recently. There was a presbyter called Restitutus, in the parish of the Calamensian Church, who, as often as he pleased (and he was asked to do this by those who desired to witness so remarkable a phenomenon), on some one imitating the wailings of mourners, became so insensible, and lay in a state so like death, that not only had he no feeling when they pinched and pricked him, but even when fire was applied to him, and he was burned by it, he had no sense of pain except afterwards from the wound. And that his body remained motionless, not by reason of his self-command, but because he was insensible, was proved by the fact that he breathed no more than a dead man; and yet he said that, when any one spoke with more than ordinary distinctness, he heard the voice, but as if it were a long way off. Seeing, then, that even in this mortal and miserable life the body serves some men by many remarkable movements and moods beyond the ordinary course of nature, what reason is there for doubting that, before man was involved by his sin in this weak and corruptible condition, his members might have served his will for the propagation of offspring without lust? Man has been given over to himself because he abandoned God, while he sought to be self-satisfying; and disobeying God, he could not obey even himself. Hence it is that he is involved in the obvious misery of being unable to live as he wishes. For if he lived as he wished, he would think himself blessed; but he could not be so if he lived wickedly. |
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| 95. Augustine, Questions On The Heptateuch, 1.30 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; alternative ideals, though apatheia represents progress •apatheia, freedom from, eradication of, emotion (; did christ exhibit apatheia? Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 344, 355, 385 |
| 96. Augustine, Retractiones, 1.7.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; did christ exhibit apatheia? •apatheia, freedom from, eradication of, emotion (; not even then Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 398 |
| 97. Basil of Caesarea, Letters, 140, 2, 269, 28, 300-302, 5-6, 62, 261 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 349, 392, 398 |
| 98. Basil of Caesarea, Letters, 140, 2, 269, 28, 300-302, 5-6, 62, 261 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 349, 392, 398 |
| 99. Basil of Caesarea, Homiliae In Hexaemeron, 3.5-3.6 (4th cent. CE - 4th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (2 senses in gregory of nyssa) •apatheia, freedom from, eradication of, emotion (; basil, gregory of nazianzus, and gregory of nyssa for some purposes •apatheia, freedom from, eradication of, emotion (; did christ exhibit apatheia? •apatheia, freedom from, eradication of, emotion (; to different people •apatheia, freedom from, eradication of, emotion (; to different purposes, consolation writings vs. discussion of ideals Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 392 |
| 100. Augustine, Against Julian, 1.68, 1.70, 2.8.23, 2.122, 3.1.2, 4.1.29, 4.5.35, 4.8.52, 4.11.57, 4.14.67, 4.14.69, 4.19, 4.41, 4.79, 4.104, 5.5.20-5.5.22, 5.10.42, 5.14, 5.16, 6.22 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; does sex require pleasure? •apatheia, freedom from, eradication of, emotion (; did christ exhibit apatheia? •apatheia, freedom from, eradication of, emotion (; not even then •apatheia, freedom from, eradication of, emotion (; clement of alexandria •apatheia, freedom from, eradication of, emotion (; is apatheia intelligible? •apatheia, freedom from, eradication of, emotion (; reasons for and against apatheia •apatheia, freedom from, eradication of, emotion (; virtues not needed by gods or the blessed Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 188, 353, 399, 406, 407, 408, 409 |
| 101. Cassian, Conferences, 5.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 386 |
| 102. Evagrius Ponticus, Praktikos, 24, 35, 38, 43, 50, 56, 58, 6, 60, 75, 81, 84, 86, 89, 91 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 389, 395 |
103. Augustine, Confessions, 4.4, 8.5, 8.9-8.10, 9.10, 10.14, 10.21.30 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 188 | 9.10. 23. As the day now approached on which she was to depart this life (which day Thou knew, we did not), it fell out - Thou, as I believe, by Your secret ways arranging it - that she and I stood alone, leaning in a certain window, from which the garden of the house we occupied at Ostia could be seen; at which place, removed from the crowd, we were resting ourselves for the voyage, after the fatigues of a long journey. We then were conversing alone very pleasantly; and, forgetting those things which are behind, and reaching forth unto those things which are before, Philippians 3:13 we were seeking between ourselves in the presence of the Truth, which You are, of what nature the eternal life of the saints would be, which eye has not seen, nor ear heard, neither has entered into the heart of man. But yet we opened wide the mouth of our heart, after those supernal streams of Your fountain, the fountain of life, which is with You; that being sprinkled with it according to our capacity, we might in some measure weigh so high a mystery. 24. And when our conversation had arrived at that point, that the very highest pleasure of the carnal senses, and that in the very brightest material light, seemed by reason of the sweetness of that life not only not worthy of comparison, but not even of mention, we, lifting ourselves with a more ardent affection towards the Selfsame, did gradually pass through all corporeal things, and even the heaven itself, whence sun, and moon, and stars shine upon the earth; yea, we soared higher yet by inward musing, and discoursing, and admiring Your works; and we came to our own minds, and went beyond them, that we might advance as high as that region of unfailing plenty, where You feed Israel for ever with the food of truth, and where life is that Wisdom by whom all these things are made, both which have been, and which are to come; and she is not made, but is as she has been, and so shall ever be; yea, rather, to have been, and to be hereafter, are not in her, but only to be, seeing she is eternal, for to have been and to be hereafter are not eternal. And while we were thus speaking, and straining after her, we slightly touched her with the whole effort of our heart; and we sighed, and there left bound the first-fruits of the Spirit; Romans 8:23 and returned to the noise of our own mouth, where the word uttered has both beginning and end. And what is like Your Word, our Lord, who remains in Himself without becoming old, and makes all things new? Wisdom 7:27 25. We were saying, then, If to any man the tumult of the flesh were silenced - silenced the phantasies of earth, waters, and air - silenced, too, the poles; yea, the very soul be silenced to herself, and go beyond herself by not thinking of herself - silenced fancies and imaginary revelations, every tongue, and every sign, and whatsoever exists by passing away, since, if any could hearken, all these say, We created not ourselves, but were created by Him who abides for ever: If, having uttered this, they now should be silenced, having only quickened our ears to Him who created them, and He alone speak not by them, but by Himself, that we may hear His word, not by fleshly tongue, nor angelic voice, nor sound of thunder, nor the obscurity of a similitude, but might hear Him - Him whom in these we love- without these, like as we two now strained ourselves, and with rapid thought touched on that Eternal Wisdom which remains over all. If this could be sustained, and other visions of a far different kind be withdrawn, and this one ravish, and absorb, and envelope its beholder amid these inward joys, so that his life might be eternally like that one moment of knowledge which we now sighed after, were not this Enter into the joy of Your Lord? Matthew 25:21 And when shall that be? When we shall all rise again; but all shall not be changed. 26. Such things was I saying; and if not after this manner, and in these words, yet, Lord, You know, that in that day when we were talking thus, this world with all its delights grew contemptible to us, even while we spoke. Then said my mother, Son, for myself, I have no longer any pleasure in anything in this life. What I want here further, and why I am here, I know not, now that my hopes in this world are satisfied. There was indeed one thing for which I wished to tarry a little in this life, and that was that I might see you a Catholic Christian before I died. My God has exceeded this abundantly, so that I see you despising all earthly felicity, made His servant - what do I here? |
|
| 104. Gregory of Nazianzus, Letters, 32, 165 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 392 |
| 105. Augustine, De Sermone Domini In Monte Secundum Matthaeum, 1.12.34, 1.34.12 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; did christ exhibit apatheia? Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 344, 346 |
| 106. Gregory of Nyssa, Dialogus De Anima Et Resurrectione, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 393 |
| 107. Augustine, Contra Duas Epistolas Pelagianorum, 1.17.35 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; does sex require pleasure? Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 408 |
| 108. Gregory of Nazianzus, Letters, 32, 165 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 392 |
| 109. Augustine, On Care To Be Had For The Dead, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; basil, gregory of nazianzus, and gregory of nyssa for some purposes •apatheia, freedom from, eradication of, emotion (; to different purposes, consolation writings vs. discussion of ideals Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394 |
| 110. Augustine, Commentary On Genesis, 6.25.36, 9.4.8, 9.10.16, 9.10.18-9.10.19, 9.14.25, 11.41.56, 13.21.33 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 407 |
| 111. Augustine, On Genesis Against The Manichaeans, 2.21.32 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; does sex require pleasure? Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 406 |
| 112. Augustine, On The Good of Marriage, 2.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; does sex require pleasure? Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 406 |
| 113. Paulinus of Nola, Letters, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; basil, gregory of nazianzus, and gregory of nyssa for some purposes •apatheia, freedom from, eradication of, emotion (; to different purposes, consolation writings vs. discussion of ideals Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394 |
| 114. Augustine, Enchiridion, 28.105 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; does sex require pleasure? Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 407 |
| 115. John Chrysostom, Homilies On Hebrews, 2.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; basil, gregory of nazianzus, and gregory of nyssa for some purposes •apatheia, freedom from, eradication of, emotion (; to different purposes, consolation writings vs. discussion of ideals Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394 |
| 116. Evagrius, On Discrimination In Respect of Passions And Thoughts, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 353 |
| 117. Gregory of Nyssa, In Canticum Canticorum (Homiliae 15), None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 393 |
| 118. Cassian, Institutiones, 6.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; did christ exhibit apatheia? Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 348 |
| 119. Augustine, On The Holy Trinity, 12.12-12.13, 14.9.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; did christ exhibit apatheia? •apatheia, freedom from, eradication of, emotion (; clement of alexandria •apatheia, freedom from, eradication of, emotion (; is apatheia intelligible? •apatheia, freedom from, eradication of, emotion (; reasons for and against apatheia •apatheia, freedom from, eradication of, emotion (; virtues not needed by gods or the blessed Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 188, 348, 356 |
| 120. Jerome, Letters, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394 |
| 121. Jerome, Letters, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394 |
| 122. Jerome, Letters, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394 |
| 123. Jerome, Dialogi Contra Pelagianos (Dialogus Adversus Pelagianos.), None (5th cent. CE - 5th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; search for apatheia attacked by lactantius, jerome, augustine in latin, western, church, but flourishes in east, and restored in west by cassian Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 397 |
| 124. Jerome, Commentaria In Matthaeum (Commentaria In Evangelium S. Matthaei), None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 344, 346, 348, 353, 354 |
| 125. Jerome, Commentaria In Jeremiam, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 397 |
| 126. Jerome, Commentary On Ezekiel, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 346, 348, 352, 353, 354 |
| 127. Jerome, Commentaria In Epistolam Ad Ephesios, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 353, 355 |
| 128. Proclus, Commentary On Plato'S Republic, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 50 |
| 129. Proclus, In Platonis Alcibiadem, 226.12-227.2 (5th cent. CE - 5th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; but only in special senses in zeno, panaetius, posidonius •apatheia, freedom from, eradication of, emotion (; stoic belief in apatheia misrepresented as verbal difference Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 206 |
| 130. Damaskios, In Philebum, 87.1-87.4 (5th cent. CE - 6th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 50 |
| 131. Damaskios, In Parmenidem, 252.11, 252.12, 252.13, 252.27-253.11, 253.23, 253.24, 253.25, 253.26, 266.25, 266.26, 266.27, 266.28 (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 206 |
| 132. Stobaeus, Anthology, 3.20.53, 3.50 (5th cent. CE - 5th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; antiochus •apatheia, freedom from, eradication of, emotion (; but only in special senses in zeno, panaetius, posidonius •apatheia, freedom from, eradication of, emotion (; stoics Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 196 |
| 133. Boethius, De Consolatione, None (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 233 |
| 134. Proclus, In Platonis Timaeum Commentarii, 2.72.14, 3.334.3-3.334.15, 3.335.10-3.335.14, 3.338.6-3.338.13, 3.340.14-3.340.17 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 206 |
| 135. Maximus The Confessor, Quaestiones Ad Thalassium , None (6th cent. CE - 7th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; did christ exhibit apatheia? Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 348 |
| 136. Augustine, Letters, None (7th cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 407 |
| 137. Basil of Caesarea, On The Eucharist, None Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; apatheia restores in humans the image of god •apatheia, freedom from, eradication of, emotion (; apatheia, likeness to angels or likeness to god? •apatheia, freedom from, eradication of, emotion (; basil, gregory of nazianzus, and gregory of nyssa for some purposes •apatheia, freedom from, eradication of, emotion (; for christians, esp. pity and love •apatheia, freedom from, eradication of, emotion (; mercy substituted for pity •apatheia, freedom from, eradication of, emotion (; models, anaxagoras •apatheia, freedom from, eradication of, emotion (; to different people •apatheia, freedom from, eradication of, emotion (; to different purposes, consolation writings vs. discussion of ideals Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 391 |
| 140. Basil of Caesarea, Ascetic Sermons, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 392 |
| 141. Paulinus of Nola, Epithalamium Carmen, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394 |
| 142. Pseudo‐Nilus =Evagrius, Sentences To The Monks, None Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; apatheia, likeness to angels or likeness to god? •apatheia, freedom from, eradication of, emotion (; basil, gregory of nazianzus, and gregory of nyssa for some purposes •apatheia, freedom from, eradication of, emotion (; for christians, esp. pity and love •apatheia, freedom from, eradication of, emotion (; for philo, repentance and pity •apatheia, freedom from, eradication of, emotion (; to different purposes, consolation writings vs. discussion of ideals Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 389, 395 |
| 143. John Climacus, Ladder, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 386 |
| 144. Isaiah The Solitary, Logoi, 2.1-2.2 Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; alternative ideals, though apatheia represents progress •apatheia, freedom from, eradication of, emotion (; clement of alexandria •apatheia, freedom from, eradication of, emotion (; for philo, repentance and pity •apatheia, freedom from, eradication of, emotion (; origen Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 386 |
| 145. Maimonides, Commentary On The Misnah, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 385 |
| 146. John Chrysostom, Pseudo‐Augustine, De Consolatione Mortuorum, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394 |
| 148. Ambrose, On The Death of His Brother (Csel 73, Pp.207–325), 1.70-1.71, 2.11 Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; basil, gregory of nazianzus, and gregory of nyssa for some purposes •apatheia, freedom from, eradication of, emotion (; to different purposes, consolation writings vs. discussion of ideals Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394 |
| 149. Evagrius, 'Frag.From Sayings of The Fathers (Apophthegmata Patrum), None Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; for christians, esp. pity and love •apatheia, freedom from, eradication of, emotion (; mercy substituted for pity Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 390 |
| 150. Athenaeus, Sophists At Dinner, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 49 |
| 152. Maimonides, Guide For The Perplexed, 1.54 Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; alternative ideals, though apatheia represents progress •apatheia, freedom from, eradication of, emotion (; clement of alexandria •apatheia, freedom from, eradication of, emotion (; for philo, repentance and pity •apatheia, freedom from, eradication of, emotion (; origen Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 386 |
| 153. Origen, Commentary On Joshua, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 346, 387 |
| 154. Stobaeus, Eclogues, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 64 |
| 155. Epicurus, Kuriai Doxai, 18, 29, 3 Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 201 |
| 156. Isaiah The Solitary, On Guarding The Intellect, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 386 |
| 157. Gregory of Nazianzus, Orations, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 392 |
| 158. Aquinas, Thomas, Summa Theologiae, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 398 |
| 159. Valerius Maximus, Memorable Deeds And Sayings, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 197 |
| 160. Simplicius of Cilicia, In Libros Aristotelis De Anima Commentaria, 241.7 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; but only in special senses in zeno, panaetius, posidonius •apatheia, freedom from, eradication of, emotion (; stoic belief in apatheia misrepresented as verbal difference Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 206 |
| 161. Simplicius of Cilicia, In Epictetum Commentaria, None (missingth cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 233 |
| 162. Epiphanius, On Faith, 9.46 Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; but only in special senses in zeno, panaetius, posidonius Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 107 |
| 163. Epicurus, Letter To Menoeceus, 127, 131-132, 136 Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 201 |
| 164. Maimonides, Hilkhot De'Ot, 1.4-1.5, 2.3 Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; alternative ideals, though apatheia represents progress •apatheia, freedom from, eradication of, emotion (; clement of alexandria •apatheia, freedom from, eradication of, emotion (; for philo, repentance and pity •apatheia, freedom from, eradication of, emotion (; origen Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 385, 386 |
| 165. Posidonius, Ed.Edelstein–Kidd (See Also Galen, Php, Books 4–5), Fragments, None Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; but only in special senses in zeno, panaetius, posidonius Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 106 |
| 166. Mark The Ascetic, On The Spiritual Law, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 368 |
| 167. Council of Constantinople, Second, Anathemas, 10 Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; is apatheia intelligible? •apatheia, freedom from, eradication of, emotion (; reasons for and against apatheia •apatheia, freedom from, eradication of, emotion (; should humans aspire to be divine? Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 189 |
| 168. Justinian, Letter To Menna, Ed Mansi, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 189 |
| 171. Photius, Epitome, None Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; apatheia to next life •apatheia, freedom from, eradication of, emotion (; reasons for and against apatheia •apatheia, freedom from, eradication of, emotion (; should humans aspire to be divine? Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 190 |
| 173. Proclus, Psalms, 2.2, 4.4, 34.17 Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; did christ exhibit apatheia? Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 344, 349, 352, 354 |
| 174. Gregory of Nyssa, Commentary On The Song of Songs (Pg 44), None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 388 |
| 175. Pseudo‐Makarios, Logia, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 389 |
| 176. Lactantius, Ep.Ad Pentad., None Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; for christians, esp. pity and love •apatheia, freedom from, eradication of, emotion (; for philo, repentance and pity Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 389 |
| 177. Anon., Scholium On Aristotle, Nicomachean Ethics, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 283 |
| 179. Pseudo‐Nilus, Handbook (Edition of Epictetus), None Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; for christians, esp. pity and love •apatheia, freedom from, eradication of, emotion (; mercy substituted for pity Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 390 |
| 184. Augustine, On The Catholic And Manichaean Ways of Life, 1.27.53-1.27.54 Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; search for apatheia attacked by lactantius, jerome, augustine in latin, western, church, but flourishes in east, and restored in west by cassian Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 397 |
| 187. Pseudo‐John of Damascus, On The Virtues And The Vices, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 348 |
| 189. Pseudo‐Maximus, Centuries, None Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; did christ exhibit apatheia? Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 348 |
| 190. Gregory of Nyssa, On Placilla, Ed.Jaeger Et Al., None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 392 |
| 191. Philodemus, On Choices And Avoidances, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 201, 284 |
| 192. Galen, Commentary On Hippocrates, Epidemics, Ed.Kühn, 3.1.4 Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; porphyry •apatheia, freedom from, eradication of, emotion (; to different stages Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 284 |
| 194. Aristotle, Protrepticus, None Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; clement of alexandria •apatheia, freedom from, eradication of, emotion (; is apatheia intelligible? •apatheia, freedom from, eradication of, emotion (; reasons for and against apatheia •apatheia, freedom from, eradication of, emotion (; virtues not needed by gods or the blessed Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 188 |
| 196. Nemesius, On The Nature of Man, None Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; for christians, esp. pity and love •apatheia, freedom from, eradication of, emotion (; for philo, repentance and pity Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 389 |
| 198. Anon., Epicurea, Ed.Usener, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 284 |
