The Ancient Mediterranean Religions Index Database

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

graph

All subjects (including unvalidated):

subject	book bibliographic info
bad, andronicus of rhodes, aristotelian, emotion as irrational movement of the soul through the supposition, hupolēpsis, not mere appearance, of good or	Sorabji (2000) 41, 133, 134
bad, besa, monks turning	Dilley (2019) 289, 290
bad, choice	Marmodoro and Prince (2015) 230
bad, emperor, deceptive nero, vanus	Sider (2001) 18
bad, emperor, nero	Sider (2001) 17
bad, faith, power of sale, exercise in	Verhagen (2022) 348, 349, 350
bad, first movements, thoughts, antony	Sorabji (2000) 347, 348
bad, influence of parents	Graver (2007) 154, 155, 156, 159, 161
bad, influence, education, as	Graver (2007) 150, 161
bad, jealousy, phthonos	Sorabji (2000) 195
bad, latinity	Čulík-Baird (2022) 50, 163, 165
bad, luck	Vlassopoulos (2021) 149, 161
bad, man and loimos, kakos	Petrovic and Petrovic (2016) 32
bad, man, water in ritual purification, ocean cannot wash a	Petrovic and Petrovic (2016) 285
bad, or merely unexpected?, consolation writings, is it	Sorabji (2000) 161, 162, 236
bad, origen, church father, connects first movements with thoughts, thus blurring distinction from emotion	Sorabji (2000) 343, 346, 347, 348, 349, 350, 351, 359, 382
bad, pneuma in paul?, pneuma, spirit, in paul, a	Engberg-Pedersen (2010) 228, 229
bad, practice	Oksanish (2019) 20, 21
bad, pride, augustine, exceptions to metriopatheia, some emotions always	Sorabji (2000) 335, 336, 337
bad, ps.-makarios, makarios, desert father, mentor of evagrius, some thoughts natural rather than	Sorabji (2000) 386
bad, religious practice, superstitio, as	Davies (2004) 129
bad, slaves, onstage	Richlin (2018) 25, 226, 349, 414, 428
bad, smells, ps. aristoteles, on good and	Cueva et al. (2018b) 327
bad, soul movements will cure by shaming, antony, st, hermit, writing down	Sorabji (2000) 361
bad, thing to a good use, augustine, sex in marriage puts a	Sorabji (2000) 402
bad, thoughts and emotions, demons, source of	Sorabji (2000) 347, 348, 350, 351, 352, 353, 354, 355, 356, 357, 358, 359, 360, 361, 362, 363, 364, 365, 366, 367
bad, thoughts and suggestions, augustine	Sorabji (2000) 346, 348, 355
bad, thoughts are first movements, evagrius, desert father, 8	Sorabji (2000) 358, 359, 360
bad, thoughts as temptations temptation, peirasmoi	Sorabji (2000) 359, 360
bad, thoughts converted to 7 cardinal sins by gregory the great first movements, 8	Sorabji (2000) 70
bad, thoughts culpable if they linger, time-lapse, effects of	Sorabji (2000) 346, 347, 356, 359
bad, thoughts into 7 cardinal sins, renaming some and adding envy gregory the great pope, converts 8, invidia	Sorabji (2000) 370
bad, thoughts linger and arouse real emotion, evagrius, desert father, up to us whether	Sorabji (2000) 359
bad, thoughts often imposed by evagrius, desert father, demons, but not always	Sorabji (2000) 359, 361, 362, 363, 364, 365, 366, 367
bad, thoughts sometimes suggested by origen, church father, demons, sometimes natural	Sorabji (2000) 347, 350
bad, thoughts to linger and enjoying them, augustine, allowing	Sorabji (2000) 373
bad, thoughts to western monastic system, cassian, john, founder of monastery at monte cassino, introduces evagrius' 8	Sorabji (2000) 357, 358
bad, thoughts, anger, orgē, one of evagrius'	Sorabji (2000) 358, 359, 362, 363, 364, 366
bad, thoughts, aquinas, thomas, first movements as	Sorabji (2000) 356
bad, thoughts, avarice, one of evagrius'	Sorabji (2000) 358, 359, 362, 365
bad, thoughts, cassian, john, founder of monastery at monte cassino	Sorabji (2000) 348
bad, thoughts, climacus, christian ascetic, first movements as	Sorabji (2000) 346, 348
bad, thoughts, depression, akēdia, one of evagrius'	Sorabji (2000) 358, 359, 362, 363, 364, 366
bad, thoughts, diadochus, bishopof photice	Sorabji (2000) 348
bad, thoughts, distress, one of evagrius'	Sorabji (2000) 358, 359, 362, 363, 364
bad, thoughts, enjoying them, putting oneself in the way of first movements, lingering on them, enjoying the thinking vs. the thing thought	Sorabji (2000) 346, 347, 356, 359
bad, thoughts, evagrius, desert father, causal interrelations and sequences of	Sorabji (2000) 360, 361, 362, 365, 366
bad, thoughts, first movements, first movements as	Sorabji (2000) 346, 348, 352, 353, 354, 355
bad, thoughts, gluttony, one of evagrius'	Sorabji (2000) 358, 359, 364, 365
bad, thoughts, jerome, st, church father, connects pre-passion with	Sorabji (2000) 346, 348, 354
bad, thoughts, lust, one of evagrius' less troublesome	Sorabji (2000) 358, 359, 362, 363, 364, 366, 367, 370, 400
bad, thoughts, pride, one of evagrius'	Sorabji (2000) 358, 359, 364
bad, thoughts, ps.-makarios, makarios, desert father, mentor of evagrius,	Sorabji (2000) 348
bad, thoughts, time-lapse, effects of speed needed for checking	Sorabji (2000) 366
bad, thoughts, vanity, one of evagrius'	Sorabji (2000) 358, 359, 362, 363, 364
bad, vs. good	Birnbaum and Dillon (2020) 92, 93, 150, 165, 169, 181, 322
bad, will	Marmodoro and Prince (2015) 220, 233, 234
bad, women and hermiones downfall in andromache, women in greek culture	Pucci (2016) 62
evil/bad, god, gods	Williams (2009) 221, 292, 294, 298, 301, 364, 367
good/bad, imperial omen, comets	Williams (2012) 259, 260

List of validated texts:

3 validated results for "bad"

1. Philo of Alexandria, On The Virtues, 144 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • bad vs. good • ps.-Makarios (Makarios, desert Father, mentor of Evagrius) , Some thoughts natural rather than bad

Found in books: Birnbaum and Dillon (2020) 169; Sorabji (2000) 386

144. And if any one should desire to dress flesh with milk, let him do so without incurring the double reproach of inhumanity and impiety. There are innumerable herds of cattle in every direction, and some are every day milked by the cowherds, or goatherds, or shepherds, since, indeed, the milk is the greatest source of profit to all breeders of stock, being partly used in a liquid state and partly allowed to coagulate and solidify, so as to make cheese. So that, as there is the greatest abundance of lambs, and kids, and all other kinds of animals, the man who seethes the flesh of any one of them in the milk of its own mother is exhibiting a terrible perversity of disposition, and exhibits himself as wholly destitute of that feeling which, of all others, is the most indispensable to, and most nearly akin to, a rational soul, namely, compassion. XXVII. ''. None

2. Augustine, Confessions, 7.3.5 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Augustine, Exceptions to metriopatheia,some emotions always bad, Pride • will, bad

Found in books: Marmodoro and Prince (2015) 220; Sorabji (2000) 335, 336

7.3.5. 4. But I also, as yet, although I said and was firmly persuaded, that Thou our Lord, the true God, who made not only our souls but our bodies, and not our souls and bodies alone, but all creatures and all things, were uncontaminable and inconvertible, and in no part mutable: yet understood I not readily and clearly what was the cause of evil. And yet, whatever it was, I perceived that it must be so sought out as not to constrain me by it to believe that the immutable God was mutable, lest I myself should become the thing that I was seeking out. I sought, therefore, for it free from care, certain of the untruthfulness of what these asserted, whom I shunned with my whole heart; for I perceived that through seeking after the origin of evil, they were filled with malice, in that they liked better to think that Your Substance did suffer evil than that their own did commit it. 5. And I directed my attention to discern what I now heard, that free will was the cause of our doing evil, and Your righteous judgment of our suffering it. But I was unable clearly to discern it. So, then, trying to draw the eye of my mind from that pit, I was plunged again therein, and trying often, was as often plunged back again. But this raised me towards Your light, that I knew as well that I had a will as that I had life: when, therefore, I was willing or unwilling to do anything, I was most certain that it was none but myself that was willing and unwilling; and immediately I perceived that there was the cause of my sin. But what I did against my will I saw that I suffered rather than did, and that judged I not to be my fault, but my punishment; whereby, believing You to be most just, I quickly confessed myself to be not unjustly punished. But again I said: Who made me? Was it not my God, who is not only good, but goodness itself? Whence came I then to will to do evil, and to be unwilling to do good, that there might be cause for my just punishment? Who was it that put this in me, and implanted in me the root of bitterness, seeing I was altogether made by my most sweet God? If the devil were the author, whence is that devil? And if he also, by his own perverse will, of a good angel became a devil, whence also was the evil will in him whereby he became a devil, seeing that the angel was made altogether good by that most Good Creator? By these reflections was I again cast down and stifled; yet not plunged into that hell of error (where no man confesses unto You), to think that You allow evil, rather than that man does it. ''. None

3. Augustine, The City of God, 14.6, 14.9 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Augustine, Exceptions to metriopatheia,some emotions always bad, Pride • Origen, Church Father, Connects first movements with bad thoughts, thus blurring distinction from emotion • will, bad

Found in books: Marmodoro and Prince (2015) 234; Sorabji (2000) 335, 337, 349, 382

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 &". None

Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

Tiresias: The Ancient Mediterranean Religions Source Database