| 1. Callimachus, Epigrams, 28.1-28.4 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •asmis, elizabeth Found in books: Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 79 |
| 2. Callimachus, Epigrams, 28.1-28.4 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •asmis, elizabeth Found in books: Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 79 |
| 3. Philodemus of Gadara, De Ira \ , None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 125 |
4. Cicero, On Duties, 1.151 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •asmis, elizabeth Found in books: Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 43, 86| 1.151. Quibus autem artibus aut prudentia maior inest aut non mediocris utilitas quaeritur, ut medicina, ut architectura, ut doctrina rerum honestarum, eae sunt iis, quorum ordini conveniunt, honestae. Mercatura autem, si tenuis est. sordida putanda est; sin magna et copiosa, multa undique apportans multisque sine vanitate impertiens, non est admodum vituperanda, atque etiam, si satiata quaestu vel contenta potius, ut saepe ex alto in portum, ex ipso portu se in agros possessionesque contulit, videtur iure optimo posse laudari. Omnium autem rerum, ex quibus aliquid acquiritur, nihil est agri cultura melius, nihil uberius, nihil dulcius, nihil homine libero dignius; de qua quoniam in Catone Maiore satis multa diximus, illim assumes, quae ad hunc locum pertinebunt. | 1.151. But the professions in which either a higher degree of intelligence is required or from which no small benefit to society is derived â medicine and architecture, for example, and teaching â these are proper for those whose social position they become. Trade, if it is on a small scale, is to be considered vulgar; but if wholesale and on a large scale, importing large quantities from all parts of the world and distributing to many without misrepresentation, it is not to be greatly disparaged. Nay, it even seems to deserve the highest respect, if those who are engaged in it, satiated, or rather, I should say, satisfied with the fortunes they have made, make their way from the port to a country estate, as they have often made it from the sea into port. But of all the occupations by which gain is secured, none is better than agriculture, none more profitable, none more delightful, none more becoming to a freeman. But since I have discussed this quite fully in my Cato Major, you will find there the material that applies to this point. |
|
5. Cicero, Republic, 1.39 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •asmis, elizabeth Found in books: Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 119| 1.39. Est igitur, inquit Africanus, res publica res populi, populus autem non omnis hominum coetus quoquo modo congregatus, sed coetus multitudinis iuris consensu et utilitatis communione sociatus. Eius autem prima causa coeundi est non tam inbecillitas quam naturalis quaedam hominum quasi congregatio; non est enim singulare nec solivagum genus hoc, sed ita generatum, ut ne in omnium quidem rerum affluen tia | |
|
| 6. Cicero, Orator, 2.18 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •asmis, elizabeth Found in books: Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 79 |
7. Cicero, Tusculan Disputations, 4.79 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •asmis, elizabeth Found in books: Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 125| 4.79. Ubi sunt ergo isti, qui iracundiam utilem dicunt —potest utilis esse insania?—aut naturalem? an an s hanc X quicquam est secundum est sec. s es sec. R esse sec. GKV naturam, quod fit repugte ratione? quo modo autem, si naturalis esset ira, ira add. G 2 aut alius alio magis iracundus esset, aut finem haberet prius quam esset aut finem ... 4 esset add. V 3 ulta, ulta Man. ulla ulciscendi lubido, aut quemquam paeniteret, quod fecisset fecisse V 1 per iram? ut Alexandrum regem videmus, qui cum interemisset Clitum clitum iditum K familiarem suum, vix a se manus abstinuit; tanta vis fuit paenitendi. quibus cognitis quis est qui dubitet dubitat K quin hic quoque motus animi sit totus opinabilis ac voluntarius? Quis enim dubitarit quin aegrotationes animi, qualis est avaritia, gloriae cupiditas, ex eo, quod magni magna V aestumetur ea res ex qua animus aegrotat, oriantur? oriantur s oriatur unde intellegi debet perturbationem quoque omnem esse in opinione. | |
|
| 8. Philodemus, De Libertate Dicendi, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 159 |
| 9. Livy, History, 3.26.8-3.26.11 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •asmis, elizabeth Found in books: Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 86 |
10. Lucretius Carus, On The Nature of Things, 2.1-2.2, 3.1076-3.1094, 5.82 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •asmis, elizabeth Found in books: Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 43, 62, 66| 2.1. Suave, mari magno turbantibus aequora ventis 2.2. e terra magnum alterius spectare laborem; 3.1076. Denique tanto opere in dubiis trepidare periclis 3.1077. quae mala nos subigit vitai tanta cupido? 3.1078. certe equidem finis vitae mortalibus adstat 3.1079. nec devitari letum pote, quin obeamus. 3.1080. praeterea versamur ibidem atque insumus usque 3.1081. nec nova vivendo procuditur ulla voluptas; 3.1082. sed dum abest quod avemus, id exsuperare videtur 3.1083. cetera; post aliud, cum contigit illud, avemus 3.1084. et sitis aequa tenet vitai semper hiantis. 3.1085. posteraque in dubiost fortunam quam vehat aetas, 3.1086. quidve ferat nobis casus quive exitus instet. 3.1087. nec prorsum vitam ducendo demimus hilum 3.1088. tempore de mortis nec delibare valemus, 3.1089. quo minus esse diu possimus forte perempti. 3.1090. proinde licet quod vis vivendo condere saecla, 3.1091. mors aeterna tamen nihilo minus illa manebit, 3.1092. nec minus ille diu iam non erit, ex hodierno 3.1093. lumine qui finem vitai fecit, et ille, 3.1094. mensibus atque annis qui multis occidit ante. 5.82. nam bene qui didicere deos securum agere aevom, | |
|
| 11. Horace, Odes, 1.3.8, 1.24.7, 2.17.5 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •asmis, elizabeth Found in books: Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 159 |
| 12. Horace, Letters, 1.2.28-1.2.29, 1.4.15-1.4.16, 1.4.39, 1.15.24, 2.2.49-2.2.52 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •asmis, elizabeth Found in books: Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 43, 258 |
| 13. Horace, Sermones, 1.1.13, 1.1.24-1.1.25, 1.1.28, 1.1.31, 1.1.38, 1.1.92, 1.3.78, 1.4.106, 1.4.109-1.4.111, 1.4.114-1.4.115, 1.4.121, 1.4.123, 1.4.125, 1.4.128, 1.5.101, 1.6.23, 1.6.27-1.6.29, 1.6.43-1.6.44, 1.6.107-1.6.109, 1.10.78-1.10.91, 2.1.83-2.1.86, 2.2.41-2.2.44, 2.6.72-2.6.73, 2.7.72-2.7.77, 2.7.118 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •asmis, elizabeth Found in books: Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 38, 43, 79, 85, 86, 125, 141, 159, 162, 258 |
| 14. Plutarch, On Love of Wealth, 524 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •asmis, elizabeth Found in books: Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 86 |
| 15. Plutarch, On Stoic Self-Contradictions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •asmis, elizabeth Found in books: Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 79 |
| 16. Seneca The Younger, On Anger, 1.8.4, 1.8.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •asmis, elizabeth Found in books: Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 125 |
| 17. Plutarch, How To Tell A Flatterer From A Friend, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •asmis, elizabeth Found in books: Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 141 |
| 18. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 258 |
19. Diogenes Laertius, Lives of The Philosophers, 5.31, 6.69, 7.188, 10.31-10.32, 10.119 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •asmis, elizabeth Found in books: Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 38, 62, 79, 85, 125 | 5.31. He held that the virtues are not mutually interdependent. For a man might be prudent, or again just, and at the same time profligate and unable to control his passions. He said too that the wise man was not exempt from all passions, but indulged them in moderation.He defined friendship as an equality of reciprocal good-will, including under the term as one species the friendship of kinsmen, as another that of lovers, and as a third that of host and guest. The end of love was not merely intercourse but also philosophy. According to him the wise man would fall in love and take part in politics; furthermore he would marry and reside at a king's court. of three kinds of life, the contemplative, the practical, and the pleasure-loving life, he gave the preference to the contemplative. He held that the studies which make up the ordinary education are of service for the attainment of virtue. 6.69. Being asked what was the most beautiful thing in the world, he replied, Freedom of speech. On entering a boys' school, he found there many statues of the Muses, but few pupils. By the help of the gods, said he, schoolmaster, you have plenty of pupils. It was his habit to do everything in public, the works of Demeter and of Aphrodite alike. He used to draw out the following arguments. If to breakfast be not absurd, neither is it absurd in the market-place; but to breakfast is not absurd, therefore it is not absurd to breakfast in the marketplace. Behaving indecently in public, he wished it were as easy to banish hunger by rubbing the belly. Many other sayings are attributed to him, which it would take long to enumerate. 7.188. Indeed, his interpretation of the story is condemned as most indecent. He may be commending physical doctrine; but the language used is more appropriate to street-walkers than to deities; and it is moreover not even mentioned by bibliographers, who wrote on the titles of books. What Chrysippus makes of it is not to be found in Polemo nor Hypsicrates, no, nor even in Antigonus. It is his own invention. Again, in his Republic he permits marriage with mothers and daughters and sons. He says the same in his work On Things for their own Sake not Desirable, right at the outset. In the third book of his treatise On Justice, at about line 1000, he permits eating of the corpses of the dead. And in the second book of his On the Means of Livelihood, where he professes to be considering a priori how the wise man is to get his living, occur the words: 10.31. They reject dialectic as superfluous; holding that in their inquiries the physicists should be content to employ the ordinary terms for things. Now in The Canon Epicurus affirms that our sensations and preconceptions and our feelings are the standards of truth; the Epicureans generally make perceptions of mental presentations to be also standards. His own statements are also to be found in the Summary addressed to Herodotus and in the Sovran Maxims. Every sensation, he says, is devoid of reason and incapable of memory; for neither is it self-caused nor, regarded as having an external cause, can it add anything thereto or take anything therefrom. 10.32. Nor is there anything which can refute sensations or convict them of error: one sensation cannot convict another and kindred sensation, for they are equally valid; nor can one sensation refute another which is not kindred but heterogeneous, for the objects which the two senses judge are not the same; nor again can reason refute them, for reason is wholly dependent on sensation; nor can one sense refute another, since we pay equal heed to all. And the reality of separate perceptions guarantees the truth of our senses. But seeing and hearing are just as real as feeling pain. Hence it is from plain facts that we must start when we draw inferences about the unknown. For all our notions are derived from perceptions, either by actual contact or by analogy, or resemblance, or composition, with some slight aid from reasoning. And the objects presented to mad-men and to people in dreams are true, for they produce effects – i.e. movements in the mind – which that which is unreal never does. 10.119. Nor, again, will the wise man marry and rear a family: so Epicurus says in the Problems and in the De Natura. Occasionally he may marry owing to special circumstances in his life. Some too will turn aside from their purpose. Nor will he drivel, when drunken: so Epicurus says in the Symposium. Nor will he take part in politics, as is stated in the first book On Life; nor will he make himself a tyrant; nor will he turn Cynic (so the second book On Life tells us); nor will he be a mendicant. But even when he has lost his sight, he will not withdraw himself from life: this is stated in the same book. The wise man will also feel grief, according to Diogenes in the fifth book of his Epilecta. |
|
| 20. Epicurus, Letter To Herodotus, 38, 37 Tagged with subjects: •nan Found in books: Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 62 |
| 21. Philodemus, On Wealth, 36.11-36.14, 37.11-37.15, 45.16-45.17, 49.10-49.12 Tagged with subjects: •asmis, elizabeth Found in books: Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 38 |
| 22. Papyri, On Property Management, 12.27, 12.40, 12.41, 14.23, 14.24, 14.25, 14.26, 14.27, 14.28, 14.29, 14.30, 14.31, 14.32, 14.33, 14.34, 14.35, 14.36, 14.37, 16.44-17.2, 27.35, 27.36, 27.37, 27.38, 27.39 Tagged with subjects: •nan Found in books: Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 38 |
| 23. Philodemus, On Choices And Avoidances, 5.4-5.17 Tagged with subjects: •asmis, elizabeth Found in books: Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 85, 86 |
| 24. Philodemus, On Arrogance, 16.15-16.27 Tagged with subjects: •asmis, elizabeth Found in books: Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 86 |
| 25. Philodemus, On Gratitude, 11.18 Tagged with subjects: •asmis, elizabeth Found in books: Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 66 |
| 26. Horace, Art of Poetry, 336, 335 Tagged with subjects: •nan Found in books: Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 79 |
| 27. Plutarch, According To Epicurus It Is Impossible To Live Pleasantly, None Tagged with subjects: •asmis, elizabeth Found in books: Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 141 |
| 28. Philodemus, On The Good King According To Homer, 19.26-19.31 Tagged with subjects: •asmis, elizabeth Found in books: Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 258 |
| 29. Philodemus, On The Gods, 13.36-14.6 Tagged with subjects: •asmis, elizabeth Found in books: Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 79, 159 |
| 30. Epicurus, Kuriai Doxai, 15 Tagged with subjects: •asmis, elizabeth Found in books: Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 38 |
| 31. Epicurus, Vatican Sayings, 8 Tagged with subjects: •asmis, elizabeth Found in books: Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 38 |
