1. 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, 170; Tsouni (2019), Antiochus and Peripatetic Ethics, 111 | 3.50. But even if we allowed wealth to be essential to the arts, the same argument nevertheless could not be applied to virtue, because virtue (as Diogenes argues) requires a great amount of thought and practice, which is not the case to the same extent with the arts, and because virtue involves life-long steadfastness, strength and consistency, whereas these qualities are not equally manifested in the arts. "Next follows an exposition of the difference between things; for if we maintained that all things were absolutely indifferent, the whole of life would be thrown into confusion, as it is by Aristo, and no function or task could be found for wisdom, since there would be absolutely no distinction between the things that pertain to the conduct of life, and no choice need be exercised among them. Accordingly after conclusively proving that morality alone is good and baseness alone evil, the Stoics went on to affirm that among those things which were of no importance for happiness or misery, there was nevertheless an element of difference, making some of them of positive and others of negative value, and others neutral. |
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2. Cicero, On The Ends of Good And Evil, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Tsouni (2019), Antiochus and Peripatetic Ethics, 110, 111| 5.30. Nec vero id satis est, est om. BE neminem esse, qui ipse se oderit, sed illud quoque intellegendum est, neminem esse, qui, quo modo se habeat, nihil sua censeat interesse. tolletur enim appetitus animi, si, ut in iis rebus, inter quas nihil interest, neutram in partem propensiores sumus, sumus Lamb. simus item in nobismet ipsis quem ad modum affecti simus simus B sumus nihil nostra arbitrabimur arbitramur RNV interesse. Atque etiam illud si qui qui Bai. quid BERN 1 quis N 2 V dicere velit, perabsurdum sit, ita diligi a sese quemque, ut ea vis diligendi ad aliam rem quampiam referatur, non ad eum ipsum, ipsum V ipse qui sese diligat. hoc cum in amicitiis, cum in officiis, cum in virtutibus dicitur, quomodocumque quoquomodocumque BE dicitur, intellegi tamen quid dicatur potest, in nobismet autem ipsis ipsis autem BE ipsis autem ipsis R ne ne et ut add. A. Man. (intelligi ne quidem ut N 2 ) intellegi quidem, ut propter aliam quampiam rem, verbi gratia propter voluptatem, nos amemus; propter nos enim illam, non propter eam nosmet ipsos diligimus. | 5.30. Nor is it enough to say that nobody exists who hates himself; we must also realize that nobody exists who thinks it makes no difference to him what his own condition is. For it will be destructive of the very faculty of desire if we come to think of our own circumstances as a matter of indifference to us, and feel in our own case the absolute neutrality which is our attitude towards the things that are really indifferent."It would also be utterly absurd if anyone desired to maintain that, though the fact of self-love is admitted, this instinct of affection is really directed toward some other object and not towards the person himself who feels it. When this is said of friendship, of right action or of virtue, whether correct or not, it has some intelligible meaning; but in the case of ourselves it is utterly meaningless to say that we love ourselves for the sake of something else, for example, for the sake of pleasure. Clearly we do not love ourselves for the sake of pleasure, but pleasure for the sake of ourselves. |
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| 3. Cicero, Lucullus, 130 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •aristo (of chios, stoic) Found in books: Tsouni (2019), Antiochus and Peripatetic Ethics, 110 |
| 4. Seneca The Younger, On Anger, 2.28 (1st cent. CE - 1st cent. CE) Tagged with subjects: •aristo of chios, stoic, against precepts Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 153 |
| 5. Seneca The Younger, De Vita Beata (Dialogorum Liber Vii), 22.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •aristo of chios, stoic, indifferents have no value Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 170 |
| 6. 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, 153 |
| 7. Epictetus, Discourses, 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, 170 |
| 8. 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, 170 |
| 9. 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, 153 |
| 10. Alexander of Aphrodisias, Supplement To On The Soul (Mantissa), 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, 170 |
| 11. Galen, On The Doctrines of Hippocrates And Plato, 5.5.31 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •aristo of chios, stoic, against precepts Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 153 |
12. Diogenes Laertius, Lives of The Philosophers, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Tsouni (2019), Antiochus and Peripatetic Ethics, 110 | 7.37. Ariston, the son of Miltiades and a native of Chios, who introduced the doctrine of things morally indifferent; Herillus of Carthage, who affirmed knowledge to be the end; Dionysius, who became a renegade to the doctrine of pleasure, for owing to the severity of his ophthalmia he had no longer the nerve to call pain a thing indifferent: his native place was Heraclea; Sphaerus of Bosporus; Cleanthes, son of Phanias, of Assos, his successor in the school: him Zeno used to compare to hard waxen tablets which are difficult to write upon, but retain the characters written upon them. Sphaerus also became the pupil of Cleanthes after Zeno's death, and we shall have occasion to mention him in the Life of Cleanthes. |
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| 13. Eusebius of Caesarea, Preparation For The Gospel, 14.18.2-14.18.4 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •aristo (of chios, stoic) Found in books: Tsouni (2019), Antiochus and Peripatetic Ethics, 110 |
| 14. Stobaeus, Eclogues, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 170 |
| 15. Musonius Rufus, Ed.Hense, Fragments, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 153 |
