1. Homer, Iliad, 18.110, 24.513 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •catharsis, seneca discounts theatre as using first movement, not emotion Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 80 | 18.110. / waxeth like smoke in the breasts of men; even as but now the king of men, Agamemnon, moved me to wrath. Howbeit these things will we let be as past and done, for all our pain, curbing the heart in our breasts, because we must. But now will I go forth that I may light on the slayer of the man I loved, 24.513. / the while he grovelled at Achilles' feet, but Achilles wept for his own father, and now again for Patroclus; and the sound of their moaning went up through the house. But when goodly Achilles had had his fill of lamenting, and the longing therefor had departed from his heart and limbs, |
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| 2. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 77 |
| 3. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 77 |
| 4. Aristotle, Parts of Animals, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 77, 80 |
| 5. Aristotle, Poetics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 77 |
| 6. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 80 |
| 7. Aristotle, Rhetoric, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 80 |
| 8. Cicero, Tusculan Disputations, 1.37.90 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •catharsis, seneca discounts theatre as using first movement, not emotion Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 228 |
| 9. Philodemus of Gadara, De Musica \ , None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 76, 294 |
10. Lucretius Carus, On The Nature of Things, 3.972-3.977 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •catharsis, seneca discounts theatre as using first movement, not emotion Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 228| 3.972. respice item quam nil ad nos ante acta vetustas 3.973. temporis aeterni fuerit, quam nascimur ante. 3.974. hoc igitur speculum nobis natura futuri 3.975. temporis exponit post mortem denique nostram. 3.976. numquid ibi horribile apparet, num triste videtur 3.977. quicquam, non omni somno securius exstat? | |
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| 11. Plutarch, Letter of Condolence To Apollonius, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •catharsis, seneca discounts theatre as using first movement, not emotion Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 228 |
| 12. Seneca The Younger, De Consolatione Ad Marciam, 2.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •catharsis, seneca discounts theatre as using first movement, not emotion Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 80 |
| 13. Plutarch, Consolation To His Wife, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •catharsis, seneca discounts theatre as using first movement, not emotion Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 228 |
| 14. Seneca The Younger, Letters, 54.4-54.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •catharsis, seneca discounts theatre as using first movement, not emotion Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 228 |
| 15. Seneca The Younger, On Anger, 2.2.3-2.2.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •catharsis, seneca discounts theatre as using first movement, not emotion Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 77, 294 |
| 16. Plutarch, It Is Impossible To Live Pleasantly In The Manner of Epicurus, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •catharsis, seneca discounts theatre as using first movement, not emotion Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 228 |
17. Augustine, Confessions, 3.2, 10.35.55 (4th cent. CE - 5th cent. CE) Tagged with subjects: •catharsis, seneca discounts theatre as using first movement, not emotion Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 77, 80 | 3.2. 2. Stage-plays also drew me away, full of representations of my miseries and of fuel to my fire. Why does man like to be made sad when viewing doleful and tragical scenes, which yet he himself would by no means suffer? And yet he wishes, as a spectator, to experience from them a sense of grief, and in this very grief his pleasure consists. What is this but wretched insanity? For a man is more affected with these actions, the less free he is from such affections. Howsoever, when he suffers in his own person, it is the custom to style it misery but when he compassionates others, then it is styled mercy. But what kind of mercy is it that arises from fictitious and scenic passions? The hearer is not expected to relieve, but merely invited to grieve; and the more he grieves, the more he applauds the actor of these fictions. And if the misfortunes of the characters (whether of olden times or merely imaginary) be so represented as not to touch the feelings of the spectator, he goes away disgusted and censorious; but if his feelings be touched, he sits it out attentively, and sheds tears of joy. 3. Are sorrows, then, also loved? Surely all men desire to rejoice? Or, as man wishes to be miserable, is he, nevertheless, glad to be merciful, which, because it cannot exist without passion, for this cause alone are passions loved? This also is from that vein of friendship. But where does it go? Where does it flow? Wherefore runs it into that torrent of pitch, seething forth those huge tides of loathsome lusts into which it is changed and transformed, being of its own will cast away and corrupted from its celestial clearness? Shall, then, mercy be repudiated? By no means. Let us, therefore, love sorrows sometimes. But beware of uncleanness, O my soul, under the protection of my God, the God of our fathers, who is to be praised and exalted above all for ever, beware of uncleanness. For I have not now ceased to have compassion; but then in the theatres I sympathized with lovers when they sinfully enjoyed one another, although this was done fictitiously in the play. And when they lost one another, I grieved with them, as if pitying them, and yet had delight in both. But now-a-days I feel much more pity for him that delights in his wickedness, than for him who is counted as enduring hardships by failing to obtain some pernicious pleasure, and the loss of some miserable felicity. This, surely, is the truer mercy, but grief has no delight in it. For though he that condoles with the unhappy be approved for his office of charity, yet would he who had real compassion rather there were nothing for him to grieve about. For if goodwill be ill-willed (which it cannot), then can he who is truly and sincerely commiserating wish that there should be some unhappy ones, that he might commiserate them. Some grief may then be justified, none loved. For thus do You, O Lord God, who loves souls far more purely than do we, and art more incorruptibly compassionate, although You are wounded by no sorrow. And who is sufficient for these things? 2 Corinthians 2:16 4. But I, wretched one, then loved to grieve, and sought out what to grieve at, as when, in another man's misery, though reigned and counterfeited, that delivery of the actor best pleased me, and attracted me the most powerfully, which moved me to tears. What marvel was it that an unhappy sheep, straying from Your flock, and impatient of Your care, I became infected with a foul disease? And hence came my love of griefs - not such as should probe me too deeply, for I loved not to suffer such things as I loved to look upon, but such as, when hearing their fictions, should lightly affect the surface; upon which, like as with poisoned nails, followed burning, swelling, putrefaction, and horrible corruption. Such was my life! But was it life, O my God? |
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| 18. Pseudo-Plato, 'Axiochus, None Tagged with subjects: •catharsis, seneca discounts theatre as using first movement, not emotion Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 228 |
