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Tiresias: The Ancient Mediterranean Religions Source Database

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5 results for "breath"
1. Cicero, On The Ends of Good And Evil, 3.22 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •world, the; breathes forth Found in books: Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 110
3.22. cum vero illa, quae officia esse dixi, proficiscantur ab initiis naturae, necesse est ea ad haec ad ea hec R referri, ut recte dici possit omnia officia eo referri, ut adipiscamur principia naturae, nec tamen ut hoc sit bonorum ultimum, propterea quod non inest in primis naturae conciliationibus honesta actio; consequens enim est est enim BE et post oritur, ut dixi. est tamen ea secundum naturam multoque nos ad se expetendam magis hortatur quam superiora omnia. Sed ex hoc primum error tollendus est, ne quis sequi existimet, ut duo sint ultima bonorum. etenim, etenim ( cf. p. 106,4 etenim si; contra p. 107, 5 ut si; p. 110, 17 ut enim) Se. ut enim si cui propositum sit conliniare hastam aliquo hastam aliquo N astam aliquo A aliquo hastam BE hastam aliquā V hastam ( om. aliquo) R aut sagittam, sicut nos ultimum in bonis dicimus, sic illi facere omnia, quae possit, ut conliniet secl. Mdv. huic in eius modi similitudine omnia sint sint sunt R facienda, ut conliniet, et tamen, ut omnia faciat, quo propositum adsequatur, sit sit Ern. sed (Sed RNV) hoc quasi ultimum, quale nos summum in vita bonum dicimus, illud autem, ut feriat, quasi seligendum, non expetendum. 3.22.  But since those actions which I have termed 'appropriate acts' are based on the primary natural objects, it follows that the former are means to the latter. Hence it may correctly be said that all 'appropriate acts' are means to the end of attaining the primary needs of nature. Yet it must not be inferred that their attainment is the ultimate Good, inasmuch as moral action is not one of the primary natural attractions, but is an outgrowth of these, a later development, as I have said. At the same time moral action is in accordance with nature, and stimulates our desire far more strongly than all the objects that attracted us earlier. But at this point a caution is necessary at the outset. It will be an error to infer that this view implies two Ultimate Goods. For though if a man were to make it his purpose to take a true aim with a spear or arrow at some mark, his ultimate end, corresponding to the ultimate good as we pronounce it, would be to do all he could to aim straight: the man in this illustration would have to do everything to aim straight, and yet, although he did everything to attain his purpose, his 'ultimate End,' so to speak, would be what corresponded to what we call the Chief Good in the conduct of life, whereas the actual hitting of the mark would be in our phrase 'to be chosen' but not 'to be desired.'
2. Cyprian, Letters, 16, 22, 17 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 110
3. Cyprian, Letters, 16, 22, 17 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 110
4. Cyprian, Letters, 16, 22, 17 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 110
5. Cyprian, Letters, 16, 22, 17 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 110