1. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •friendship (philia), in aristotle Found in books: Wolfsdorf (2020) 104| 151e. τις ἔχει λέγειν. δοκεῖ οὖν μοι ὁ ἐπιστάμενός τι αἰσθάνεσθαι τοῦτο ὃ ἐπίσταται, καὶ ὥς γε νυνὶ φαίνεται, οὐκ ἄλλο τί ἐστιν ἐπιστήμη ἢ αἴσθησις. ΣΩ. εὖ γε καὶ γενναίως, ὦ παῖ· χρὴ γὰρ οὕτως ἀποφαινόμενον λέγειν. ἀλλὰ φέρε δὴ αὐτὸ κοινῇ σκεψώμεθα, γόνιμον ἢ ἀνεμιαῖον τυγχάνει ὄν. αἴσθησις, φῄς, ἐπιστήμη; ΘΕΑΙ. ναί. ΣΩ. κινδυνεύεις μέντοι λόγον οὐ φαῦλον εἰρηκέναι περὶ | 151e. SOC. Good! Excellent, my boy! That is the way one ought to speak out. But come now, let us examine your utterance together, and see whether it is a real offspring or a mere wind-egg. Perception, you say, is knowledge? THEAET. Yes. SOC. And, indeed, if I may venture to say so, it is not a bad description of knowledge |
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2. Xenophon, The Education of Cyrus, 8.2.14 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •friendship (philia), in aristotle Found in books: Wolfsdorf (2020) 485| 8.2.14. καὶ λόγος δὲ αὐτοῦ ἀπομνημονεύεται ὡς λέγοι παραπλήσια ἔργα εἶναι νομέως ἀγαθοῦ καὶ βασιλέως ἀγαθοῦ· τόν τε γὰρ νομέα χρῆναι ἔφη εὐδαίμονα τὰ κτήνη ποιοῦντα χρῆσθαι αὐτοῖς, ἣ δὴ προβάτων εὐδαιμονία, τόν τε βασιλέα ὡσαύτως εὐδαίμονας πόλεις καὶ ἀνθρώπους ποιοῦντα χρῆσθαι αὐτοῖς. οὐδὲν οὖν θαυμαστόν, εἴπερ ταύτην εἶχε τὴν γνώμην, τὸ φιλονίκως ἔχειν πάντων ἀνθρώπων θεραπείᾳ περιγίγνεσθαι. | 8.2.14. |
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3. Xenophon, Memoirs, 2.6.14-2.6.20 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •aristotle, on friendship Found in books: Wolfsdorf (2020) 567| 2.6.14. δοκεῖς μοι λέγειν, ὦ Σώκρατες, ὡς, εἰ μέλλοιμεν ἀγαθόν τινα κτήσασθαι φίλον, αὐτοὺς ἡμᾶς ἀγαθοὺς δεῖ γενέσθαι λέγειν τε καὶ πράττειν. σὺ δʼ ᾤου, ἔφη ὁ Σωκράτης, οἷόν τʼ εἶναι καὶ πονηρὸν ὄντα χρηστοὺς φίλους κτήσασθαι; 2.6.15. ἑώρων γάρ, ἔφη ὁ Κριτόβουλος, ῥήτοράς τε φαύλους ἀγαθοῖς δημηγόροις φίλους ὄντας, καὶ στρατηγεῖν οὐχ ἱκανοὺς πάνυ στρατηγικοῖς ἀνδράσιν ἑταίρους. 2.6.16. ἆρʼ οὖν, ἔφη, καί, περὶ οὗ διαλεγόμεθα, οἶσθά τινας οἳ ἀνωφελεῖς ὄντες ὠφελίμους δύνανται φίλους ποιεῖσθαι; μὰ Δίʼ οὐ δῆτʼ, ἔφη· ἀλλʼ εἰ ἀδύνατόν ἐστι πονηρὸν ὄντα καλοὺς κἀγαθοὺς φίλους κτήσασθαι, ἐκεῖνο ἤδη μέλει μοι, εἰ ἔστιν αὐτὸν καλὸν κἀγαθὸν γενόμενον ἐξ ἑτοίμου τοῖς καλοῖς κἀγαθοῖς φίλον εἶναι. 2.6.17. ὃ ταράττει σε, ὦ Κριτόβουλε, ὅτι πολλάκις ἄνδρας καὶ τὰ καλὰ πράττοντας καὶ τῶν αἰσχρῶν ἀπεχομένους ὁρᾷς ἀντὶ τοῦ φίλους εἶναι στασιάζοντας ἀλλήλοις καὶ χαλεπώτερον χρωμένους τῶν μηδενὸς ἀξίων ἀνθρώπων. 2.6.18. καὶ οὐ μόνον γʼ, ἔφη ὁ Κριτόβουλος, οἱ ἰδιῶται τοῦτο ποιοῦσιν, ἀλλὰ καὶ πόλεις αἱ τῶν τε καλῶν μάλιστα ἐπιμελόμεναι καὶ τὰ αἰσχρὰ ἥκιστα προσιέμεναι πολλάκις πολεμικῶς ἔχουσι πρὸς ἀλλήλας. 2.6.19. ἃ λογιζόμενος πάνυ ἀθύμως ἔχω πρὸς τὴν τῶν φίλων κτῆσιν· οὔτε γὰρ τοὺς πονηροὺς ὁρῶ φίλους ἀλλήλοις δυναμένους εἶναι· πῶς γὰρ ἂν ἢ ἀχάριστοι ἢ ἀμελεῖς ἢ πλεονέκται ἢ ἄπιστοι ἢ ἀκρατεῖς ἄνθρωποι δύναιντο φίλοι γενέσθαι; οἱ μὲν οὖν πονηροὶ πάντως ἔμοιγε δοκοῦσιν ἀλλήλοις ἐχθροὶ μᾶλλον ἢ φίλοι πεφυκέναι. 2.6.20. ἀλλὰ μήν, ὥσπερ σὺ λέγεις, οὐδʼ ἂν τοῖς χρηστοῖς οἱ πονηροί ποτε συναρμόσειαν εἰς φιλίαν· πῶς γὰρ οἱ τὰ πονηρὰ ποιοῦντες τοῖς τὰ τοιαῦτα μισοῦσι φίλοι γένοιντʼ ἄν; εἰ δὲ δὴ καὶ οἱ ἀρετὴν ἀσκοῦντες στασιάζουσί τε περὶ τοῦ πρωτεύειν ἐν ταῖς πόλεσι καὶ φθονοῦντες ἑαυτοῖς μισοῦσιν ἀλλήλους, τίνες ἔτι φίλοι ἔσονται καὶ ἐν τίσιν ἀνθρώποις εὔνοια καὶ πίστις ἔσται; | 2.6.14. I think you mean, Socrates , that if we are to win a good man’s friendship, we ourselves must be good in word and deed alike? But you imagined that a bad man could win the friendship of honest men? 2.6.15. I did, answered Critobulus, for I saw that poor orators have good speakers among their friends, and some who are incapable of commanding an army are intimate with great generals. 2.6.16. Coming then to the point under discussion, do you know cases of useless persons making useful friends? Assuredly not; but if it is impossible that the bad should gain the friendship of gentlemen, then I am anxious to know whether it is quite easy for a gentleman as a matter of course to be the friend of gentlemen? 2.6.17. Your trouble is, Critobulus, that you often find men who do good and shun evil not on friendly terms, but apt to quarrel and treat one another more harshly than worthless fellows. 2.6.18. Yes, said Critobulus, and such conduct is not confined to individuals, but even the cities that care most for the right and have least liking for the wrong are often at enmity. 2.6.19. These thoughts make me despair about the acquisition of friends. For I see on the one hand that rogues cannot be friends with one another — for how could the ungrateful, the careless, the selfish, the faithless, the incontinent, form friendships? I feel sure, then, that rogues are by their nature enemies rather than friends. 2.6.20. But then, as you point out, neither can rogues ever join in friendship with honest men, for how can wrongdoers become friendly with those who hate their conduct? And if we must add that the votaries of virtue strive with one another for headship in cities, and envy and hate one another, who then will be friends and where shall loyalty and faithfulness be found? |
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4. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •aristotle, on friendship Found in books: Huffman (2019) 548 | 470c. if this goes to the mark. I affirm that the Hellenic race is friendly to itself and akin, and foreign and alien to the barbarian. Rightly, he said. We shall then say that Greeks fight and wage war with barbarians, and barbarians with Greeks, and are enemies by nature, and that war is the fit name for this enmity and hatred. Greeks, however, we shall say, are still by nature the friends of Greeks when they act in this way, but that Greece is sick in that case and divided by faction, |
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5. Plato, Lysis, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 567| 213d. —ἆρα μή, ἦν δʼ ἐγώ, ὦ Μενέξενε, τὸ παράπαν οὐκ ὀρθῶς ἐζητοῦμεν;— οὐκ ἔμοιγε δοκεῖ, ὦ Σώκρατες, ἔφη, ὁ Λύσις, καὶ ἅμα εἰπὼν ἠρυθρίασεν· ἐδόκει γάρ μοι ἄκοντʼ αὐτὸν ἐκφεύγειν τὸ λεχθὲν διὰ τὸ σφόδρα προσέχειν τὸν νοῦν τοῖς λεγομένοις, δῆλος δʼ ἦν καὶ ὅτε ἠκροᾶτο οὕτως ἔχων. | 213d. Can it be, Menexenus, I asked, that all through there has been something wrong with our inquiry? I think there has, Socrates, said Lysis, and blushed as soon as he said it; for it struck me that the words escaped him unintentionally, through his closely applying his mind to our talk—as he had noticeably done all the time he was listening. |
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| 6. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 485 |
| 7. Aristotle, Fragments, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •friendship (philia), in aristotle Found in books: Wolfsdorf (2020) 485 |
| 8. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •aristotle, friendship Found in books: Malherbe et al (2014) 696 |
| 9. Aristoxenus, Fragments, 35 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •friendship (philia), in aristotle Found in books: Wolfsdorf (2020) 484 |
| 10. Aristotle, Respiration, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •friendship (philia), in aristotle Found in books: Wolfsdorf (2020) 485 |
| 11. Aristotle, Eudemian Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 567 |
| 12. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 104 |
| 13. Aristotle, Metaphysics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 102 |
| 14. Aristotle, History of Animals, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 485 |
| 15. Cicero, On Duties, a b c d\n0 '1.51 '1.51 '1 51 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •aristotle, friendship Found in books: Malherbe et al (2014) 327 |
| 16. Cicero, Letters To His Friends, a b c d\n0 '2.1.2 '2.1.2 '2 1 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •aristotle, friendship Found in books: Malherbe et al (2014) 696 |
17. Cicero, On The Ends of Good And Evil, 3.62-3.63, 3.68 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •aristotle, on friendship •friendship, aristotle on Found in books: Graver (2007) 175, 250| 3.62. Pertinere autem ad rem arbitrantur intellegi natura fieri ut liberi a parentibus amentur. a quo initio profectam communem humani generis societatem persequimur. quod primum intellegi debet figura membrisque corporum, quae ipsa declarant procreandi a natura habitam esse rationem. neque vero haec inter se congruere possent, possent N 2 possint ut natura et procreari vellet et diligi procreatos non curaret. atque etiam in bestiis vis naturae perspici potest; quarum in fetu et in educatione laborem cum cernimus, naturae ipsius vocem videmur audire. quare ut perspicuum est natura nos a dolore add. P. Man. abhorrere, sic apparet a natura ipsa, ut eos, quos genuerimus, amemus, inpelli. 3.63. ex hoc nascitur ut etiam etiam ut BE communis hominum inter homines naturalis sit commendatio, ut oporteat hominem ab homine ob id ipsum, quod homo sit, non alienum videri. ut enim in membris alia sunt sunt N 2 sint tamquam sibi nata, ut oculi, ut aures, alia alia Marsus aliqua ARN aliaque BE reliqua V etiam ceterorum membrorum usum adiuvant, ut crura, ut manus, sic inmanes quaedam bestiae bestie quedam BE sibi solum natae sunt, at illa, quae in concha patula pina dicitur, isque, qui enat e concha, qui, quod eam custodit, pinoteres vocatur in eandemque in eandemque BE in eamque cum se recepit recepit cod. Glogav. recipit includitur, ut videatur monuisse ut caveret, itemque formicae, apes, ciconiae aliorum etiam causa quaedam faciunt. multo haec coniunctius homines. coniunctius homines Mdv. coniunctio est hominis itaque natura sumus apti ad coetus, concilia, consilia Non. civitatis Non. RV civitates. itaque ... civitatis ( v. 18 ) Non. p. 234 3.68. Cum autem ad tuendos conservandosque homines hominem natum esse videamus, consentaneum est huic naturae, ut sapiens velit gerere et administrare rem publicam atque, ut e natura vivat, uxorem adiungere et velle ex ea liberos. ne amores quidem sanctos a sapiente alienos esse arbitrantur. arbitramur BE Cynicorum autem rationem atque vitam alii cadere in sapientem dicunt, si qui qui ARN 1 V quis BEN 2 eius modi forte casus inciderit, ut id faciendum sit, alii nullo modo. | 3.62. "Again, it is held by the Stoics to be important to understand that nature creates in parents an affection for their children; and parental affection is the source to which we trace the origin of the association of the human race in communities. This cannot but be clear in the first place from the conformation of the body and its members, which by themselves are enough to show that nature's scheme included the procreation of offspring. Yet it could not be consistent that nature should at once intend offspring to be born and make no provision for that offspring when born to be loved and cherished. Even in the lower animals nature's operation can be clearly discerned; when we observe the labour that they spend on bearing and rearing their young, we seem to be listening to the actual voice of nature. Hence as it is manifest that it is natural for us to shrink from pain, so it is clear that we derive from nature herself the impulse to love those to whom we have given birth. 3.63. From this impulse is developed the sense of mutual attraction which unites human beings as such; this also is bestowed by nature. The mere fact of their common humanity requires that one man should feel another man to be akin to him. For just as some of the parts of the body, such as the eyes and the ears, are created as it were for their own sakes, while others like the legs or the hands also subserve the utility of the rest of the members, so some very large animals are born for themselves alone; whereas the seaâpen, as it is called, in its roomy shell, and the creature named the 'pinoteres' because it keeps watch over the seaâpen, which swims out of the seaâpen's shell, then retires back into it and is shut up inside, thus appearing to have warned its host to be on its guard â these creatures, and also the ant, the bee, the stork, do certain actions for the sake of others besides themselves. With human beings this bond of mutual aid is far more intimate. It follows that we are by nature fitted to form unions, societies and states. 3.68. Again, since we see that man is designed by nature to safeguard and protect his fellows, it follows from this natural disposition, that the Wise Man should desire to engage in politics and government, and also to live in accordance with nature by taking to himself a wife and desiring to have children by her. Even the passion of love when pure is not thought incompatible with the character of the Stoic sage. As for the principles and habits of the Cynics, some say that these befit the Wise Man, if circumstances should happen to indicate this course of action; but other Stoics reject the Cynic rule unconditionally. |
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| 18. Cicero, On Friendship, 4.16, 10.34, 16.60, 24.89, 25.91 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Huffman (2019) 548, 550; Malherbe et al (2014) 335 |
| 19. Dionysius of Halycarnassus, Roman Antiquities, (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 327 |
20. New Testament, Philippians, 1.4-1.7, 1.14, 1.18, 1.25, 1.27, 2.1-2.3, 2.8, 2.17, 2.24-2.25, 2.27-2.29, 3.1, 4.1-4.4, 4.10-4.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •aristotle, friendship Found in books: Malherbe et al (2014) 327| 1.4. μετὰ χαρᾶς τὴν δέησιν ποιούμενος, 1.5. ἐπὶ τῇ κοινωνίᾳ ὑμῶν εἰς τὸ εὐαγγέλιον ἀπὸ τῆς πρώτης ἡμέρας ἄχρι τοῦ νῦν, 1.6. πεποιθὼς αὐτὸ τοῦτο ὅτι ὁ ἐναρξάμενος ἐν ὑμῖν ἔργον ἀγαθὸν ἐπιτελέσει ἄχρι ἡμέρας Ἰησοῦ Χριστοῦ· 1.7. καθώς ἐστιν δίκαιον ἐμοὶ τοῦτο φρονεῖν ὑπὲρ πάντων ὑμῶν, διὰ τὸ ἔχειν με ἐν τῇ καρδίᾳ ὑμᾶς, ἔν τε τοῖς δεσμοῖς μου καὶ ἐν τῇ ἀπολογίᾳ καὶ βεβαιώσει τοῦ εὐαγγελίου συνκοινωνούς μου τῆς χάριτος πάντας ὑμᾶς ὄντας· 1.14. καὶ τοὺς πλείονας τῶν ἀδελφῶν ἐν κυρίῳ πεποιθότας τοῖς δεσμοῖς μου περισσοτέρως τολμᾷν ἀφόβως τὸν λόγον τοῦ θεοῦ λαλεῖν. Τινὲς μὲν καὶ διὰ φθόνον καὶ ἔριν, 1.18. τί γάρ; πλὴν ὅτι παντὶ τρόπῳ, εἴτε προφάσει εἴτε ἀληθείᾳ, Χριστὸς καταγγέλλεται, καὶ ἐν τούτῳ χαίρω· ἀλλὰ καὶ χαρήσομαι, 1.25. καὶ τοῦτο πεποιθὼς οἶδα ὅτι μενῶ καὶ παραμενῶ πᾶσιν ὑμῖν εἰς τὴν ὑμῶν προκοπὴν καὶ χαρὰν τῆς πίστεως, 1.27. Μόνον ἀξίως τοῦ εὐαγγελίου τοῦ χριστοῦ πολιτεύεσθε, ἵνα εἴτε ἐλθὼν καὶ ἰδὼν ὑμᾶς εἴτε ἀπὼν ἀκούω τὰ περὶ ὑμῶν, ὅτι στήκετε ἐν ἑνὶ πνεύματι, μιᾷ ψυχῇ συναθλοῦντες τῇ πίστει τοῦ εὐαγγελίου, 2.1. Εἴ τις οὖν παράκλησις ἐν Χριστῷ, εἴ τι παραμύθιον ἀγάπης, εἴ τις κοινωνία πνεύματος, εἴ τις σπλάγχνα καὶ οἰκτιρμοί, 2.2. πληρώσατέ μου τὴν χαρὰν ἵνα τὸ αὐτὸ φρονῆτε, τὴν αὐτὴν ἀγάπην ἔχοντες, σύνψυχοι, τὸ ἓν φρονοῦντες, 2.3. μηδὲν κατʼ ἐριθίαν μηδὲ κατὰ κενοδοξίαν, ἀλλὰ τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν, 2.8. ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ· 2.17. Ἀλλὰ εἰ καὶ σπένδομαι ἐπὶ τῇ θυσίᾳ καὶ λειτουργίᾳ τῆς πίστεως ὑμῶν, χαίρω καὶ συνχαίρω πᾶσιν ὑμῖν· 2.24. πέποιθα δὲ ἐν κυρίῳ ὅτι καὶ αὐτὸς ταχέως ἐλεύσομαι. 2.25. ἀναγκαῖον δὲ ἡγησάμην Ἐπαφρόδιτον τὸν ἀδελφὸν καὶ συνεργὸν καὶ συνστρατιώτην μ́ου, ὑμῶν δὲ ἀπόστολον καὶ λειτουργὸν τῆς χρείας μου, πέμψαι πρὸς ὑμᾶς, 2.27. καὶ γὰρ ἠσθένησεν παραπλήσιον θανάτου· ἀλλὰ ὁ θεὸς ἠλέησεν αὐτόν, οὐκ αὐτὸν δὲ μόνον ἀλλὰ καὶ ἐμέ, ἵνα μὴ λύπην ἐπὶ λύπην σχῶ. 2.28. σπουδαιοτέρως οὖν ἔπεμψα αὐτὸν ἵνα ἰδόντες αὐτὸν πάλιν χαρῆτε κἀγὼ ἀλυπότερος ὦ. 2.29. προσδέχεσθε οὖν αὐτὸν ἐν κυρίῳ μετὰ πάσης χαρᾶς, καὶ τοὺς τοιούτους ἐντίμους ἔχετε, 3.1. Τὸ λοιπόν, ἀδελφοί μου, χαίρετε ἐν κυρίῳ. τὰ αὐτὰ γράφειν ὑμῖν ἐμοὶ μὲν οὐκ ὀκνηρόν, ὑμῖν δὲ ἀσφαλές.— 4.1. Ὥστε, ἀδελφοί μου ἀγαπητοὶ καὶ ἐπιπόθητοι, χαρὰ καὶ στέφανός μου, οὕτως στήκετε ἐν κυρίῳ, ἀγαπητοί. 4.2. Εὐοδίαν παρακαλῶ καὶ Συντύχην παρακαλῶ τὸ αὐτὸ φρονεῖν ἐν κυρίῳ. 4.3. ναὶ ἐρωτῶ καὶ σέ, γνήσιε σύνζυγε, συνλαμβάνου αὐταῖς, αἵτινες ἐν τῷ εὐαγγελίῳ συνήθλησάν μοι μετὰ καὶ Κλήμεντος καὶ τῶν λοιπῶν συνεργῶν μου, ὧν τὰ ὀνόματα ἐνβίβλῳ ζωῆς. 4.4. Χαίρετε ἐν κυρίῳ πάντοτε· πάλιν ἐρῶ, χαίρετε. 4.10. Ἐχάρην δὲ ἐν κυρίῳ μεγάλως ὅτι ἤδη ποτὲ ἀνεθάλετε τὸ ὑπὲρ ἐμοῦ φρονεῖν, ἐφʼ ᾧ καὶ ἐφρονεῖτε ἠκαιρεῖσθε δέ. 4.11. οὐχ ὅτι καθʼ ὑστέρησιν λέγω, ἐγὼ γὰρ ἔμαθον ἐν οἷς εἰμὶ αὐτάρκης εἶναι· οἶδα καὶ ταπεινοῦσθαι, 4.12. οἶδα καὶ περισσεύειν· ἐν παντὶ καὶ ἐν πᾶσιν μεμύημαι, καὶ χορτάζεσθαι καὶ πεινᾷν, καὶ περισσεύειν καὶ ὑστερεῖσθαι· 4.13. πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με. 4.14. πλὴν καλῶς ἐποιήσατε συνκοινωνήσαντές μου τῇ θλίψει. 4.15. οἴδατε δὲ καὶ ὑμεῖς, Φιλιππήσιοι, ὅτι ἐν ἀρχῇ τοῦ εὐαγγελίου, ὅτε ἐξῆλθον ἀπὸ Μακεδονίας, οὐδεμία μοι ἐκκλησία ἐκοινώνησεν εἰς λόγον δόσεως καὶ λήμψεως εἰ μὴ ὑμεῖς μόνοι, 4.16. ὅτι καὶ ἐν Θεσσαλονίκῃ καὶ ἅπαξ καὶ δὶς εἰς τὴν χρείαν μοι ἐπέμψατε. 4.17. οὐχ ὅτι ἐπιζητῶ τὸ δόμα, ἀλλὰ ἐπιζητῶ τὸν καρπὸν τὸν πλεονάζοντα εἰς λόγον ὑμῶν. 4.18. ἀπέχω δὲ πάντα καὶ περισσεύω· πεπλήρωμαι δεξάμενος παρὰ Ἐπαφροδίτου τὰ παρʼ ὑμῶν,ὀσμὴν εὐωδίας,θυσίαν δεκτήν, εὐάρεστον τῷ θεῷ. 4.19. ὁ δὲ θεός μου πληρώσει πᾶσαν χρείαν ὑμῶν κατὰ τὸ πλοῦτος αὐτοῦ ἐν δόξῃ ἐν Χριστῷ Ἰησοῦ. 4.20. τῷ δὲ θεῷ καὶ πατρὶ ἡμῶν ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν. | 1.4. always in every request of mine on behalf of you all making my requests with joy, 1.5. for your fellowship in furtherance of the gospel from the first day until now; 1.6. being confident of this very thing, that he who began a good work in you will complete it until the day of Jesus Christ. 1.7. It is even right for me to think this way on behalf of all of you, because I have you in my heart, because, both in my bonds and in the defense and confirmation of the gospel, you all are partakers with me of grace. 1.14. and that most of the brothers in the Lord, being confident through my bonds, are more abundantly bold to speak the word of God without fear. 1.18. What does it matter? Only that in every way, whether in pretense or in truth, Christ is proclaimed. I rejoice in this, yes, and will rejoice. 1.25. Having this confidence, I know that I will remain, yes, and remain with you all, for your progress and joy in the faith, 1.27. Only let your manner of life be worthy of the gospel of Christ, that, whether I come and see you or am absent, I may hear of your state, that you stand firm in one spirit, with one soul striving for the faith of the gospel; 2.1. If there is therefore any exhortation in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender mercies and compassion, 2.2. make my joy full, by being like-minded, having the same love, being of one accord, of one mind; 2.3. doing nothing through rivalry or through conceit, but in humility, each counting others better than himself; 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 2.17. Yes, and if I am poured out on the sacrifice and service of your faith, I rejoice, and rejoice with you all. 2.24. But I trust in the Lord that I myself also will come shortly. 2.25. But I counted it necessary to send to you Epaphroditus, my brother, fellow worker, fellow soldier, and your apostle and minister to my need; 2.27. For indeed he was sick, nearly to death, but God had mercy on him; and not on him only, but on me also, that I might not have sorrow on sorrow. 2.28. I have sent him therefore the more diligently, that, when you see him again, you may rejoice, and that I may be the less sorrowful. 2.29. Receive him therefore in the Lord with all joy, and hold such in honor, 3.1. Finally, my brothers, rejoice in the Lord. To write the same things to you, to me indeed is not tiresome, but for you it is safe. 4.1. Therefore, my brothers, beloved and longed for, my joy and crown, so stand firm in the Lord, my beloved. 4.2. I exhort Euodia, and I exhort Syntyche, to think the same way in the Lord. 4.3. Yes, I beg you also, true yoke-fellow, help these women, for they labored with me in the gospel, with Clement also, and the rest of my fellow workers, whose names are in the book of life. 4.4. Rejoice in the Lord always! Again I will say, Rejoice! 4.10. But I rejoice in the Lord greatly, that now at length you have revived your thought for me; in which you did indeed take thought, but you lacked opportunity. 4.11. Not that I speak in respect to lack, for I have learned in whatever state I am, to be content in it. 4.12. I know how to be humbled, and I know also how to abound. In everything and in all things I have learned the secret both to be filled and to be hungry, both to abound and to be in need. 4.13. I can do all things through Christ, who strengthens me. 4.14. However you did well that you had fellowship with my affliction. 4.15. You yourselves also know, you Philippians, that in the beginning of the gospel, when I departed from Macedonia, no assembly had fellowship with me in the matter of giving and receiving but you only. 4.16. For even in Thessalonica you sent once and again to my need. 4.17. Not that I seek for the gift, but I seek for the fruit that increases to your account. 4.18. But I have all things, and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God. 4.19. My God will supply every need of yours according to his riches in glory in Christ Jesus. 4.20. Now to our God and Father be the glory forever and ever! Amen. |
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| 21. Plutarch, On Having Many Friends, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 327 |
22. New Testament, Acts, 4.32, 4.36 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •aristotle, friendship Found in books: Malherbe et al (2014) 327| 4.32. Τοῦ δὲ πλήθους τῶν πιστευσάντων ἦν καρδία καὶ ψυχὴ μία, καὶ οὐδὲ εἷς τι τῶν ὑπαρχόντων αὐτῷ ἔλεγεν ἴδιον εἶναι, ἀλλʼ ἦν αὐτοῖς πάντα κοινά. 4.36. Ἰωσὴφ δὲ ὁ ἐπικληθεὶς Βαρνάβας ἀπὸ τῶν ἀποστόλων, ὅ ἐστιν μεθερμηνευόμενον Υἱὸς Παρακλήσεως, Λευείτης, Κύπριος τῷ γένει, | 4.32. The multitude of those who believed were of one heart and soul. Not one of them claimed that anything of the things which he possessed was his own, but they had all things common. 4.36. Joses, who by the apostles was surnamed Barnabas (which is, being interpreted, Son of Exhortation), a Levite, a man of Cyprus by race, |
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| 23. New Testament, 1 Thessalonians, 4.1-5.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •aristotle, friendship Found in books: Malherbe et al (2014) 696 |
| 24. Epictetus, Enchiridion, 3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •aristotle, on friendship •friendship, aristotle on Found in books: Graver (2007) 250 |
| 25. Seneca The Younger, On Leisure, 4.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •aristotle, on friendship •friendship, aristotle on Found in books: Graver (2007) 250 |
| 26. Epictetus, Discourses, 1.11, 1.23, 2.10, 3.24-3.82, 4.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •aristotle, on friendship •friendship, aristotle on Found in books: Graver (2007) 250 |
| 27. Plutarch, How To Tell A Flatterer From A Friend, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 327 |
| 28. Seneca The Younger, Letters, a b c d\n0 118.15 118.15 118 15\n1 42.1 42.1 42 1 \n2 9.18 9.18 9 18\n3 118.16 118.16 118 16\n4 '9.17 '9.17 '9 17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Graver (2007) 250 |
| 29. Dio Chrysostom, Orations, a b c d\n0 '34.20 '34.20 '34 20\n1 '34.2 '34.2 '34 2 (1st cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 327 |
| 30. Plutarch, On Stoic Self-Contradictions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Graver (2007) 250 |
| 31. Pliny The Younger, Letters, a b c d\n0 '8.14.1 '8.14.1 '8 14 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •aristotle, friendship Found in books: Malherbe et al (2014) 696 |
| 32. Pliny The Younger, Letters, a b c d\n0 '8.14.1 '8.14.1 '8 14 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •aristotle, friendship Found in books: Malherbe et al (2014) 696 |
| 33. Sextus Empiricus, Against Those In The Disciplines, 9.133 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •aristotle, on friendship •friendship, aristotle on Found in books: Graver (2007) 250 |
| 34. Hierocles Stoicus, , 9 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •aristotle, on friendship •friendship, aristotle on Found in books: Graver (2007) 250 |
| 35. Alexander of Aphrodisias, On Fate, 28.199 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •aristotle, on friendship •friendship, aristotle on Found in books: Graver (2007) 250 |
36. Diogenes Laertius, Lives of The Philosophers, a b c d\n0 7.33 7.33 7 33 \n1 7.85 7.85 7 85 \n2 7.90 7.90 7 90 \n3 7.91 7.91 7 91 \n4 7.120 7.120 7 120\n5 7.123 7.123 7 123\n6 '8.10 '8.10 '8 10 \n7 '5.20 '5.20 '5 20 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Graver (2007) 250 | 7.33. Again, in the Republic, making an invidious contrast, he declares the good alone to be true citizens or friends or kindred or free men; and accordingly in the view of the Stoics parents and children are enemies, not being wise. Again, it is objected, in the Republic he lays down community of wives, and at line 200 prohibits the building of sanctuaries, law-courts and gymnasia in cities; while as regards a currency he writes that we should not think it need be introduced either for purposes of exchange or for travelling abroad. Further, he bids men and women wear the same dress and keep no part of the body entirely covered. |
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| 37. Iamblichus, Life of Pythagoras, 101-102, 231-233, 230 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Huffman (2019) 547, 548, 549, 550 |
| 38. Eusebius of Caesarea, Preparation For The Gospel, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •aristotle, on friendship •friendship, aristotle on Found in books: Graver (2007) 250 |
| 39. Stobaeus, Anthology, 4.5.61 (5th cent. CE - 5th cent. CE) Tagged with subjects: •friendship (philia), in aristotle Found in books: Wolfsdorf (2020) 484 |
| 41. Dio Chrysostom, Discourses, 36.20 Tagged with subjects: •aristotle, on friendship •friendship, aristotle on Found in books: Graver (2007) 250 |
| 42. Pseudo-Diotogenes, On The Happiness of The Household, None Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 485 |
| 43. Archytas, [On Law And Justice], 35.27-35.28, 36.2-36.7 Tagged with subjects: •friendship (philia), in aristotle Found in books: Wolfsdorf (2020) 484, 485 |
| 44. Stobaeus, Eclogues, None Tagged with subjects: •aristotle, on friendship •friendship, aristotle on Found in books: Graver (2007) 250 |
| 45. Plato, Scholion To Lysis, None Tagged with subjects: •aristotle, friendship Found in books: Malherbe et al (2014) 327 |
| 46. Iamblichus, De Anima, None (missingth cent. CE - iamblicusth cent. CE) Tagged with subjects: •aristotle, on friendship Found in books: Huffman (2019) 548 |
| 47. Anon., Scholia On Argonautika, None Tagged with subjects: •aristotle, on friendship Found in books: Huffman (2019) 547, 548, 549, 550 |
| 48. Archytas Huffman, A, 33 Tagged with subjects: •aristotle, on friendship Found in books: Huffman (2019) 547 |
| 49. Antisthenes Giannantoni, Fr., 6-8 Tagged with subjects: •nan Found in books: Huffman (2019) 547 |
| 50. Pseudo-Ecphantus, On Kingship, None Tagged with subjects: •friendship (philia), in aristotle Found in books: Wolfsdorf (2020) 485 |
