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Tiresias: The Ancient Mediterranean Religions Source Database

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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.

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All subjects (including unvalidated):
subject book bibliographic info
capacities, called the emotional posidonius, stoic, the last two, pathētikon, element of the soul Sorabji (2000) 95
capacities, cognitive/intellectual Beck (2006) 4, 44, 47, 108, 109, 129, 151, 153, 154
capacities, contrasted with souls, see soul, four Singer and van Eijk (2018) 160, 161
capacities, differ from plato's in not making judgements, posidonius, stoic, the irrational Sorabji (2000) 126
capacities, dunameis, of the soul Inwood and Warren (2020) 34, 35, 37, 40, 45, 64, 66, 67, 68, 69, 71, 72, 73, 77, 78, 81, 82, 83, 85, 86, 103, 155
capacities, fulfilment, as being of Carter (2019) 204
capacities, have different affiliations posidonius, stoic, the lower, oikeiousthai Sorabji (2000) 98, 257
capacities, not parts, posidonius, stoic Sorabji (2000) 95, 314
capacities, not stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that conversely, views seen as orthodox tended to be ascribed to him, parts, of soul Sorabji (2000) 316
capacities, of also soul, psychological Singer and van Eijk (2018) 4, 6, 9, 23, 79
capacities, of gods, sensory Nuno et al (2021) 133, 134, 135, 138
capacities, of ships, greek, cargo Parkins and Smith (1998) 124
capacities, of soul, aristotle, recognizes distinct Sorabji (2000) 313
capacities, of soul, psyche, powers, faculties King (2006) 106, 107, 109, 115, 123, 145, 146, 149, 150, 171, 177, 189, 217, 220, 234, 236, 243, 244, 245, 248, 250
capacities, of soul, wrongly ignored in chrysippus' unitary conception of posidonius, stoic, the lower soul, explain why philosophy and good example do not on their own produce good character Sorabji (2000) 98, 257
capacities, of the soul, philosophical psychology guides education, galen, posidonius, philosophy cannot on its own train the irrational Sorabji (2000) 257
capacities, parthians, respect for their military Isaac (2004) 374, 375
capacities, posidonius, stoic, different virtues and natures cultivated corresponding to different Sorabji (2000) 97, 98
capacities, posidonius, stoic, psychodynamic tug among Sorabji (2000) 95
capacities, soul, seearistotle, chrysippus, plato, posidonius, parts vs. Sorabji (2000) 95, 313, 314, 316
capacities, starts in the womb, following plato, and involves seed, behaviour of mother, posidonius, stoic, training of irrational diet, habituation e.g. by rhythms and scales Sorabji (2000) 96, 97, 128, 258
capacities, thumos, aggression, and epithumia posidonius, stoic, reverts to plato's tripartition of soul, recognizing, besides reason, two irrational, appetite Sorabji (2000) 95, 128, 258
capacities, unlike opposite plutarch of chaeroneia, middle platonist, opposite activities, can coexist Sorabji (2000) 305
capacities, variations, in intellectual Jouanna (2012) 200
capacities, virtue, posidonius and galen, different virtues for different soul Sorabji (2000) 96, 97, 98, 153, 257
capacity, = capacity, dunamis, in potentially Singer and van Eijk (2018) 17, 26, 82, 87, 115, 154, 155, 156, 157, 158, 164, 179
capacity, analytic Hirshman (2009) 28
capacity, and exercise, potential, potentiality Trott (2019) 116
capacity, as determining innate ethnicity, absent in herodotus Gruen (2020) 43, 44, 45, 47, 48
capacity, as determining innate ethnicity, absent in philo Gruen (2020) 159
capacity, as determining innate ethnicity, and barbarians Gruen (2020) 11, 15, 22, 23, 26, 35, 39, 41
capacity, as determining innate ethnicity, avoided by paul Gruen (2020) 190, 197
capacity, as determining innate ethnicity, doubted by diodorus Gruen (2020) 23, 26
capacity, as determining innate ethnicity, largely absent in josephus Gruen (2020) 39, 40, 41, 175, 176
capacity, as determining innate ethnicity, not advocated by strabo Gruen (2020) 28, 29, 35
capacity, as determining innate ethnicity, not implied by “third race” Gruen (2020) 207
capacity, as determining innate ethnicity, questioned in general Gruen (2020) 87
capacity, as determining innate ethnicity, rarely suggested by polybius Gruen (2020) 22, 59, 60, 61, 62, 63, 64, 65, 68
capacity, as determining innate ethnicity, subordinated by jubilees Gruen (2020) 125
capacity, dunamis Singer and van Eijk (2018) 9, 10
capacity, dunamis, alterative Singer and van Eijk (2018) 94
capacity, following the blend, andronicus of rhodes, aristotelian, soul is either a bodily blend, or a Sorabji (2000) 254, 255, 266
capacity, for emotions, human nature, and Graver (2007) 36, 51, 99, 100, 101, 202, 203, 204, 206
capacity, for vice encoded in human nature, stoicism Williams (2012) 87, 88
capacity, for virtue, women Ashbrook Harvey et al (2015) 134, 135, 136, 137, 138, 139, 140, 141, 142, 143
capacity, for, elevation, natural Graver (2007) 36, 204
capacity, for, feelings, natural Graver (2007) 36, 200, 202, 203, 204, 206
capacity, for, reaching, orexis, natural Graver (2007) 36, 203, 204
capacity, form, formal principle, εἶδος, as Trott (2019) 207
capacity, fulfilment, as not always of a bodily Carter (2019) 215
capacity, movements, of emotive Graver (2007) 235
capacity, natural receptive Schultz and Wilberding (2022) 83
capacity, not a blend, or alexander of aphrodisias, aristotelian, soul is a form and harmony, but supervenes on a blend Sorabji (2000) 261, 262, 267
capacity, of form, formal principle, εἶδος, organising Trott (2019) 218
capacity, of humans, distress, as natural Graver (2007) 204, 206
capacity, of narrative, special Langlands (2018) 47, 54, 55, 56
capacity, of panathenaic amphorae Papazarkadas (2011) 270, 271, 272
capacity, of speech Berglund Crostini and Kelhoffer (2022) 213
capacity, of vital heat animating Trott (2019) 134, 177, 181, 224, 225
capacity, or wisdom, human nature, and Graver (2007) 51, 173
capacity, power, incorporeal King (2006) 248
capacity, power, of physical things King (2006) 249
capacity, power, powers of nature King (2006) 242, 243
capacity, power, powers of nature, substance King (2006) 243
capacity, power, transmission of King (2006) 234
capacity, substance King (2006) 243
capacity, syracuse, theatre building Csapo (2022) 69
capacity, to be generated in female Trott (2019) 30, 39, 40, 214, 216, 227, 228
capacity, to generate in another of male Trott (2019) 39, 40, 145, 146, 227, 228
capacity, to mobilize resources, their Gygax (2016) 99
depravity/incapacity, residual, capacity, total Wilson (2018) 22, 39, 45, 48, 49, 54, 60, 62, 70, 93, 99, 113, 114, 115, 123, 125, 127, 128, 130, 132, 134, 164, 215, 216, 217, 222, 237, 259, 270, 273
soul/capacity, intelligible objects, noetic Segev (2017) 96, 97
soul/capacity, nutritive Segev (2017) 95, 96, 97, 98, 100

List of validated texts:
9 validated results for "capacity"
1. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Alexander of Aphrodisias, Aristotelian, Soul is a form and capacity, not a blend, or harmony, but supervenes on a blend • Capacities (dunameis) of the soul • nutritive soul/capacity

 Found in books: Inwood and Warren (2020) 37, 78; Segev (2017) 95; Sorabji (2000) 261
2. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Capacities (dunameis) of the soul • capacity (dunamis)

 Found in books: Inwood and Warren (2020) 82; Singer and van Eijk (2018) 10
3. Septuagint, Wisdom of Solomon, 15.11-15.13 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Capability (human) • total depravity/incapacity, residual capacity

 Found in books: Garcia (2021) 66; Wilson (2018) 22


15.11. And the inheritance of sinners is destruction and darkness, And their iniquities shall pursue them unto Sheol beneath.
15.11. because he failed to know the one who formed him and inspired him with an active soul and breathed into him a living spirit." 15.12. Their inheritance shall not be found of their children, 15.12. But he considered our existence an idle game,and life a festival held for profit,for he says one must get money however one can, even by base means. 15.13. For sins shall lay waste the houses of sinners. And sinners shall perish for ever in the day of the Lord’s judgement, 15.13. For this man, more than all others, knows that he sins when he makes from earthy matter fragile vessels and graven images.''. None
4. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Capacities (dunameis) of the soul • Posidonius, Stoic, Capacities not parts • Posidonius, Stoic, Different virtues and natures cultivated corresponding to different capacities • Posidonius, Stoic, Psychodynamic tug among capacities • Posidonius, Stoic, Reverts to Plato's tripartition of soul, recognizing, besides reason, two irrational capacities, thumos (aggression) and epithumia (appetite) • Posidonius, Stoic, The irrational capacities differ from Plato's in not making judgements • Posidonius, Stoic, The last two capacities called the emotional (pathētikon) element of the soul • Posidonius, Stoic, The lower capacities have different affiliations (oikeiousthai) • Posidonius, Stoic, The lower capacities of soul, wrongly ignored in Chrysippus' unitary conception of soul, explain why philosophy and good example do not on their own produce good character • Posidonius, Stoic, Training of irrational capacities starts in the womb, following Plato, and involves seed, behaviour of mother, diet, habituation e.g. by rhythms and scales • Seneca, the Younger, Stoic, Posidonius' animals also lack genuine emotion, since they are capable of appearance but not of judgement • Soul, seeAristotle, Chrysippus, Plato, Posidonius,; Parts vs. capacities • Virtue, Posidonius and Galen, different virtues for different soul capacities • movements, of emotive capacity • soul, divisibility into spatial-parts vs. capacity-parts

 Found in books: Carter (2019) 218; Graver (2007) 235; Inwood and Warren (2020) 66; Sorabji (2000) 95, 96, 97, 98, 126, 128, 129, 258
5. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Capacities (dunameis) of the soul • capacity (dunamis),, in capacity (= potentially)

 Found in books: Inwood and Warren (2020) 83, 86; Singer and van Eijk (2018) 179
6. Diogenes Laertius, Lives of The Philosophers, 7.87 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Posidonius, Stoic, Different virtues and natures cultivated corresponding to different capacities • Posidonius, Stoic, Training of irrational capacities starts in the womb, following Plato, and involves seed, behaviour of mother, diet, habituation e.g. by rhythms and scales • Virtue, Posidonius and Galen, different virtues for different soul capacities • feelings, natural capacity for • human nature, and capacity for emotions

 Found in books: Graver (2007) 202; Sorabji (2000) 97


7.87. This is why Zeno was the first (in his treatise On the Nature of Man) to designate as the end life in agreement with nature (or living agreeably to nature), which is the same as a virtuous life, virtue being the goal towards which nature guides us. So too Cleanthes in his treatise On Pleasure, as also Posidonius, and Hecato in his work On Ends. Again, living virtuously is equivalent to living in accordance with experience of the actual course of nature, as Chrysippus says in the first book of his De finibus; for our individual natures are parts of the nature of the whole universe.''. None
7. Augustine, Confessions, 8.5, 8.9-8.10 (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Soul, seeAristotle, Chrysippus, Plato, Posidonius,; Parts vs. capacities • Stoics, see under individual Stoics, esp. Chrysippus, whose views came to be seen already in antiquity as Stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, Capacities, not parts, of soul • total depravity/incapacity, residual capacity

 Found in books: Sorabji (2000) 316; Wilson (2018) 125, 127


8.5. 10. But when that man of Yours, Simplicianus, related this to me about Victorinus, I burned to imitate him; and it was for this end he had related it. But when he had added this also, that in the time of the Emperor Julian, there was a law made by which Christians were forbidden to teach grammar and oratory, and he, in obedience to this law, chose rather to abandon the wordy school than Your word, by which You make eloquent the tongues of the dumb, Wisdom 10:21 - he appeared to me not more brave than happy, in having thus discovered an opportunity of waiting on You only, which thing I was sighing for, thus bound, not with the irons of another, but my own iron will. My will was the enemy master of, and thence had made a chain for me and bound me. Because of a perverse will was lust made; and lust indulged in became custom; and custom not resisted became necessity. By which links, as it were, joined together (whence I term it a chain), did a hard bondage hold me enthralled. givest away thy strength to resist him in the rest; when the hem is worn, the whole garment will ravel out, if it be not mended by timely repentance. See Müller, Lehre von der Sünde, book v., where the beginnings and alarming progress of evil in the soul are graphically described. See 9JKLJKLsec. 18, note, below}-- But that new will which had begun to develope in me, freely to worship You, and to wish to enjoy You, O God, the only sure enjoyment, was not able as yet to overcome my former wilfulness, made strong by long indulgence. Thus did my two wills, one old and the other new, one carnal, the other spiritual, contend within me; and by their discord they unstrung my soul. 11. Thus came I to understand, from my own experience, what I had read, how that the flesh lusts against the Spirit, and the Spirit against the flesh. Galatians 5:17 I verily lusted both ways; yet more in that which I approved in myself, than in that which I disapproved in myself. For in this last it was now rather not I, Romans 7:20 because in much I rather suffered against my will than did it willingly. And yet it was through me that custom became more combative against me, because I had come willingly whither I willed not. And who, then, can with any justice speak against it, when just punishment follows the sinner? Nor had I now any longer my wonted excuse, that as yet I hesitated to be above the world and serve You, because my perception of the truth was uncertain; for now it was certain. But I, still bound to the earth, refused to be Your soldier; and was as much afraid of being freed from all embarrassments, as we ought to fear to be embarrassed. 12. Thus with the baggage of the world was I sweetly burdened, as when in slumber; and the thoughts wherein I meditated upon You were like the efforts of those desiring to awake, who, still overpowered with a heavy drowsiness, are again steeped therein. And as no one desires to sleep always, and in the sober judgment of all waking is better, yet does a man generally defer to shake off drowsiness, when there is a heavy lethargy in all his limbs, and, though displeased, yet even after it is time to rise with pleasure yields to it, so was I assured that it were much better for me to give up myself to Your charity, than to yield myself to my own cupidity; but the former course satisfied and vanquished me, the latter pleased me and fettered me. Nor had I anything to answer You calling to me, Awake, you that sleep, and arise from the dead, and Christ shall give you light. Ephesians 5:14 And to You showing me on every side, that what Thou said was true, I, convicted by the truth, had nothing at all to reply, but the drawling and drowsy words: Presently, lo, presently; Leave me a little while. But presently, presently, had no present; and my leave me a little while went on for a long while. In vain did I delight in Your law after the inner man, when another law in my members warred against the law of my mind, and brought me into captivity to the law of sin which is in my members. For the law of sin is the violence of custom, whereby the mind is drawn and held, even against its will; deserving to be so held in that it so willingly falls into it. O wretched man that I am! Who shall deliver me from the body of this death but Your grace only, through Jesus Christ our Lord? ' "
8.9. 21. Whence is this monstrous thing? And why is it? Let Your mercy shine on me, that I may inquire, if so be the hiding-places of man's punishment, and the darkest contritions of the sons of Adam, may perhaps answer me. Whence is this monstrous thing? And why is it? The mind commands the body, and it obeys immediately; the mind commands itself, and is resisted. The mind commands the hand to be moved, and such readiness is there that the command is scarce to be distinguished from the obedience. Yet the mind is mind, and the hand is body. The mind commands the mind to will, and yet, though it be itself, it obeys not. Whence this monstrous thing? And why is it? I repeat, it commands itself to will, and would not give the command unless it willed; yet is not that done which it commands. But it wills not entirely; therefore it commands not entirely. For so far forth it commands, as it wills; and so far forth is the thing commanded not done, as it wills not. For the will commands that there be a will;- not another, but itself. But it does not command entirely, therefore that is not which it commands. For were it entire, it would not even command it to be, because it would already be. It is, therefore, no monstrous thing partly to will, partly to be unwilling, but an infirmity of the mind, that it does not wholly rise, sustained by truth, pressed down by custom. And so there are two wills, because one of them is not entire; and the one is supplied with what the other needs. " "8.10. 22. Let them perish from Your presence, O God, as vain talkers and deceivers Titus 1:10 of the soul do perish, who, observing that there were two wills in deliberating, affirm that there are two kinds of minds in us - one good, the other evil. They themselves verily are evil when they hold these evil opinions; and they shall become good when they hold the truth, and shall consent unto the truth, that Your apostle may say unto them, You were sometimes darkness, but now are you light in the Lord. Ephesians 5:8 But, they, desiring to be light, not in the Lord, but in themselves, conceiving the nature of the soul to be the same as that which God is, are made more gross darkness; for that through a shocking arrogancy they went farther from You, the true Light, which lights every man that comes into the world. John 1:9 Take heed what you say, and blush for shame; draw near unto Him and be lightened, and your faces shall not be ashamed. I, when I was deliberating upon serving the Lord my God now, as I had long purposed - I it was who willed, I who was unwilling. It was I, even I myself. I neither willed entirely, nor was entirely unwilling. Therefore was I at war with myself, and destroyed by myself. And this destruction overtook me against my will, and yet showed not the presence of another mind, but the punishment of my own. Now, then, it is no more I that do it, but sin that dwells in me, Romans 7:17 - the punishment of a more unconfined sin, in that I was a son of Adam. 23. For if there be as many contrary natures as there are conflicting wills, there will not now be two natures only, but many. If any one deliberate whether he should go to their conventicle, or to the theatre, those men at once cry out, Behold, here are two natures - one good, drawing this way, another bad, drawing back that way; for whence else is this indecision between conflicting wills? But I reply that both are bad - that which draws to them, and that which draws back to the theatre. But they believe not that will to be other than good which draws to them. Supposing, then, one of us should deliberate, and through the conflict of his two wills should waver whether he should go to the theatre or to our church, would not these also waver what to answer? For either they must confess, which they are not willing to do, that the will which leads to our church is good, as well as that of those who have received and are held by the mysteries of theirs, or they must imagine that there are two evil natures and two evil minds in one man, at war one with the other; and that will not be true which they say, that there is one good and another bad; or they must be converted to the truth, and no longer deny that where any one deliberates, there is one soul fluctuating between conflicting wills. 24. Let them no more say, then, when they perceive two wills to be antagonistic to each other in the same man, that the contest is between two opposing minds, of two opposing substances, from two opposing principles, the one good and the other bad. For Thou, O true God, disprove, check, and convince them; like as when both wills are bad, one deliberates whether he should kill a man by poison, or by the sword; whether he should take possession of this or that estate of another's, when he cannot both; whether he should purchase pleasure by prodigality, or retain his money by covetousness; whether he should go to the circus or the theatre, if both are open on the same day; or, thirdly, whether he should rob another man's house, if he have the opportunity; or, fourthly, whether he should commit adultery, if at the same time he have the means of doing so - all these things concurring in the same point of time, and all being equally longed for, although impossible to be enacted at one time. For they rend the mind amid four, or even (among the vast variety of things men desire) more antagonistic wills, nor do they yet affirm that there are so many different substances. Thus also is it in wills which are good. For I ask them, is it a good thing to have delight in reading the apostle, or good to have delight in a sober psalm, or good to discourse on the gospel? To each of these they will answer, It is good. What, then, if all equally delight us, and all at the same time? Do not different wills distract the mind, when a man is deliberating which he should rather choose? Yet are they all good, and are at variance until one be fixed upon, whither the whole united will may be borne, which before was divided into many. Thus, also, when above eternity delights us, and the pleasure of temporal good holds us down below, it is the same soul which wills not that or this with an entire will, and is therefore torn asunder with grievous perplexities, while out of truth it prefers that, but out of custom forbears not this. "'. None
8. Strabo, Geography, 15.3.23
 Tagged with subjects: • Parthians, respect for their military capacities • innate capacity as determining ethnicity, not advocated by Strabo

 Found in books: Gruen (2020) 28; Isaac (2004) 375


15.3.23. of the barbarians the Persians were the best known to the Greeks, for none of the other barbarians who governed Asia governed Greece. The barbarians were not acquainted with the Greeks, and the Greeks were but slightly acquainted, and by distant report only, with the barbarians. As an instance, Homer was not acquainted with the empire of the Syrians nor of the Medes, for otherwise as he mentions the wealth of Egyptian Thebes and of Phoenicia, he would not have passed over in silence the wealth of Babylon, of Ninus, and of Ecbatana.The Persians were the first people that brought Greeks under their dominion; the Lydians (before them) did the same, they were not however masters of the whole, but of a small portion only of Asia, that within the river Halys; their empire lasted for a short time, during the reigns of Croesus and Alyattes; and they were deprived of what little glory they had acquired, when conquered by the Persians.The Persians, (on the contrary, increased in power and,)as soon as they had destroyed the Median empire, subdued the Lydians and brought the Greeks of Asia under their dominion. At a later period they even passed over into Greece and were worsted in many great battles, but still they continued to keep possession of Asia, as far as the places on the sea-coast, until they were completely subdued by the Macedonians.''. None
9. None, None, nan
 Tagged with subjects: • Capacities (dunameis) of the soul • soul (psyche), capacities of, powers, faculties

 Found in books: Inwood and Warren (2020) 103; King (2006) 189, 220



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.