| 1. Plato, Protagoras, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 20, 64 |
| 2. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 176 |
| 3. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), four generic emotions, pleasure, distress, appetite, fear •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), in pleasure and distress the harm or benefit is present, in appetite and fear future •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), of the two judgements in emotion, one is about present or future, but not past, harm or benefit Found in books: Sorabji (2000) 136 |
| 4. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 21 |
| 5. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 20 |
| 6. Plato, Charmides, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 20 |
| 7. Plato, Laches, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 20, 64 |
| 8. Plato, Sophist, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), contraction/expansion •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), judgement distinguished from appearance as involving assent Found in books: Sorabji (2000) 41 |
| 9. Gorgias, Helena, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 19 |
| 10. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 21 |
| 11. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 21 |
| 12. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 313 |
| 13. Plato, Meno, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus) Found in books: Sorabji (2000) 20 |
| 14. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 20, 21, 64 |
| 15. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 21 |
| 16. Aristotle, Eudemian Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 308 |
| 17. Aristotle, History of Animals, 1.8-1.10 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •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 Found in books: Sorabji (2000) 255 |
| 18. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 56, 283, 298, 308, 313, 338, 339 |
| 19. Aristotle, Rhetoric, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 41, 237, 298 |
| 20. Aristotle, Parts of Animals, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 255 |
| 21. Aristotle, Movement of Animals, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 71 |
| 22. Aristotle, Soul, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 41, 43, 71, 313 |
23. Cicero, On The Ends of Good And Evil, 1.12.41, 1.18.60, 3.68, 4.14 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •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, soul survives for a while •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, two kind of love •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, wise man will fall in love •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), not suited to children Found in books: Sorabji (2000) 97, 237, 238, 280| 3.68. Cum autem ad tuendos conservandosque homines hominem natum esse videamus, consentaneum est huic naturae, ut sapiens velit gerere et administrare rem publicam atque, ut e natura vivat, uxorem adiungere et velle ex ea liberos. ne amores quidem sanctos a sapiente alienos esse arbitrantur. arbitramur BE Cynicorum autem rationem atque vitam alii cadere in sapientem dicunt, si qui qui ARN 1 V quis BEN 2 eius modi forte casus inciderit, ut id faciendum sit, alii nullo modo. 4.14. Sed haec hactenus. nunc videamus, quaeso, de summo bono, quod continet philosophiam, quid tandem attulerit, quam ob rem ab inventoribus tamquam a parentibus dissentiret. hoc igitur loco, quamquam a te, Cato, diligenter est explicatum, finis hic bonorum qui continet del. Bentl., Ern. philosophiam et quis quis ARV quid (d ab alt. m. in ras. ) N qui BE a Stoicis et quem ad modum diceretur, tamen ego quoque exponam, ut perspiciamus, si potuerimus, quidnam a Zenone novi sit allatum. cum enim superiores, e quibus planissime Polemo, secundum naturam vivere summum bonum esse dixissent, dixissent edd. dixisset his verbis tria significari significari BE significare Stoici dicunt, unum eius modi, vivere adhibentem scientiam earum rerum, quae natura evenirent. hunc ipsum Zenonis aiunt esse finem declarantem illud, quod a te dictum est, convenienter naturae vivere. | 3.68. Again, since we see that man is designed by nature to safeguard and protect his fellows, it follows from this natural disposition, that the Wise Man should desire to engage in politics and government, and also to live in accordance with nature by taking to himself a wife and desiring to have children by her. Even the passion of love when pure is not thought incompatible with the character of the Stoic sage. As for the principles and habits of the Cynics, some say that these befit the Wise Man, if circumstances should happen to indicate this course of action; but other Stoics reject the Cynic rule unconditionally. 4.14. "But leaving this let us now, if you please, turn to Ethics. On the subject of the Chief Good, which is the keystone of philosophy, what precise contribution did Zeno make to justify his disagreeing with his ancestors, the originators of the doctrine? Under this head you, Cato, gave a careful exposition of the Stoics' conception of this 'End of Goods,' and of the meaning they attached to the term; still I also will restate it, to enable us to detect, if we can, what exactly was the novel element contributed by Zeno. Preceding thinkers, and among them most explicitly Polemo, had explained the Chief Good as being 'to live in accordance with nature.' This formula receives from the Stoics three interpretations. The first runs thus, 'to live in the light of a knowledge of the natural sequence of causation.' This conception of the End they declare to be identical with Zeno's, being an explanation of your phrase 'to live in agreement with nature.' |
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24. Cicero, De Finibus, 1.12.41, 1.18.60, 3.68, 4.14 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •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, soul survives for a while •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, two kind of love •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, wise man will fall in love •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), not suited to children Found in books: Sorabji (2000) 97, 237, 238, 280 | 3.68. Again, since we see that man is designed by nature to safeguard and protect his fellows, it follows from this natural disposition, that the Wise Man should desire to engage in politics and government, and also to live in accordance with nature by taking to himself a wife and desiring to have children by her. Even the passion of love when pure is not thought incompatible with the character of the Stoic sage. As for the principles and habits of the Cynics, some say that these befit the Wise Man, if circumstances should happen to indicate this course of action; but other Stoics reject the Cynic rule unconditionally. 4.14. "But leaving this let us now, if you please, turn to Ethics. On the subject of the Chief Good, which is the keystone of philosophy, what precise contribution did Zeno make to justify his disagreeing with his ancestors, the originators of the doctrine? Under this head you, Cato, gave a careful exposition of the Stoics' conception of this 'End of Goods,' and of the meaning they attached to the term; still I also will restate it, to enable us to detect, if we can, what exactly was the novel element contributed by Zeno. Preceding thinkers, and among them most explicitly Polemo, had explained the Chief Good as being 'to live in accordance with nature.' This formula receives from the Stoics three interpretations. The first runs thus, 'to live in the light of a knowledge of the natural sequence of causation.' This conception of the End they declare to be identical with Zeno's, being an explanation of your phrase 'to live in agreement with nature.' |
|
| 25. Cicero, On Fate, 11.23 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), impulse is a judgement Found in books: Sorabji (2000) 329 |
| 26. Cicero, Academica, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 65 |
| 27. Cicero, On Duties, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 34, 55 |
| 28. Cicero, Letters, 12.14-12.15 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), concentrates therapy on second judgement •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), roles of the second judgement, explains why distress is misguided even when first judgement is correct, that one's lack of virtue is an evil Found in books: Sorabji (2000) 177 |
| 29. Philodemus of Gadara, De Ira \ , None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 242 |
| 30. Philodemus of Gadara, De Musica \ , None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 298 |
31. Cicero, Tusculan Disputations, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 19| 3.1. Quidnam esse, Brute, Quidnam-Brute om. RK cf. praef. cur om. K causae putem, cur, cum constemus ex animo et corpore, corporis curandi tuendique causa quaesita sit ars atque eius ars eius atque X (areius atque K 1, cf. praef. ) corr. Man. utilitas deorum inmortalium de eorum inm. R 1 V 1 inventioni consecrata, animi autem medicina nec tam desiderata desidera GRV ( add. V 1? ) sit, ante quam inventa, nec tam culta, posteaquam cognita est, nec tam multis grata et probata, pluribus etiam suspecta et invisa? an quod corporis gravitatem et dolorem animo iudicamus, animi morbum corpore non sentimus? ita fit ut animus de se ipse tum tum ex cum corr. K 2 iudicet, cum id ipsum, quo iudicatur, aegrotet. | |
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32. Philo of Alexandria, Who Is The Heir, 21 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), eupatheia distinguished from emotion as being true judgement, not disobedient to reason and not unstable Found in books: Sorabji (2000) 51 | 21. because all the wise are dear to God, and especially those who are wise with the wisdom of the most sacred giving of the law. And freedom of speech is nearly akin to friendship; since to whom would any one speak with more freedom than to his own friend? very appropriately therefore is Moses spoken of in the scriptures as dear to God, when he goes through an account of all the dangers which he had incurred by reason of his boldness, in such a way that they seem to deserve to be attributed to friendship rather than to arrogance; for audacity belongs to the character of the arrogant man; but good confidence belongs to the friend. VI. |
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33. Lucretius Carus, On The Nature of Things, 3.31-3.93, 3.310, 3.830-3.1094, 4.1084-4.1120 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •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, soul survives for a while •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), hence emotion voluntary •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, better kind not an emotion, but educative epibolē Found in books: Sorabji (2000) 46, 237, 248, 283| 3.31. Et quoniam docui, cunctarum exordia rerum 3.32. qualia sint et quam variis distantia formis 3.33. sponte sua volitent aeterno percita motu, 3.34. quove modo possint res ex his quaeque creari, 3.35. hasce secundum res animi natura videtur 3.36. atque animae claranda meis iam versibus esse 3.37. et metus ille foras praeceps Acheruntis agendus, 3.38. funditus humanam qui vitam turbat ab imo 3.39. omnia suffundens mortis nigrore neque ullam 3.40. esse voluptatem liquidam puramque relinquit. 3.41. nam quod saepe homines morbos magis esse timendos 3.42. infamemque ferunt vitam quam Tartara leti 3.43. et se scire animi naturam sanguinis esse, 3.44. aut etiam venti, si fert ita forte voluntas, 3.45. nec prosum quicquam nostrae rationis egere, 3.46. hinc licet advertas animum magis omnia laudis 3.47. iactari causa quam quod res ipsa probetur. 3.48. extorres idem patria longeque fugati 3.49. conspectu ex hominum, foedati crimine turpi, 3.50. omnibus aerumnis adfecti denique vivunt, 3.51. et quo cumque tamen miseri venere parentant 3.52. et nigras mactant pecudes et manibus divis 3.53. inferias mittunt multoque in rebus acerbis 3.54. acrius advertunt animos ad religionem. 3.55. quo magis in dubiis hominem spectare periclis 3.56. convenit adversisque in rebus noscere qui sit; 3.57. nam verae voces tum demum pectore ab imo 3.58. eliciuntur et eripitur persona amanare. 3.59. denique avarities et honorum caeca cupido, 3.60. quae miseros homines cogunt transcendere fines 3.61. iuris et inter dum socios scelerum atque ministros 3.62. noctes atque dies niti praestante labore 3.63. ad summas emergere opes, haec vulnera vitae 3.64. non minimam partem mortis formidine aluntur. 3.65. turpis enim ferme contemptus et acris egestas 3.66. semota ab dulci vita stabilique videtur 3.67. et quasi iam leti portas cunctarier ante; 3.68. unde homines dum se falso terrore coacti 3.69. effugisse volunt longe longeque remosse, 3.70. sanguine civili rem conflant divitiasque 3.71. conduplicant avidi, caedem caede accumulantes, 3.72. crudeles gaudent in tristi funere fratris 3.73. et consanguineum mensas odere timentque. 3.74. consimili ratione ab eodem saepe timore 3.75. macerat invidia ante oculos illum esse potentem, 3.76. illum aspectari, claro qui incedit honore, 3.77. ipsi se in tenebris volvi caenoque queruntur. 3.78. intereunt partim statuarum et nominis ergo. 3.79. et saepe usque adeo, mortis formidine, vitae 3.80. percipit humanos odium lucisque videndae, 3.81. ut sibi consciscant maerenti pectore letum 3.82. obliti fontem curarum hunc esse timorem: 3.83. hunc vexare pudorem, hunc vincula amicitiai 3.84. rumpere et in summa pietate evertere suadet: 3.85. nam iam saepe homines patriam carosque parentis 3.86. prodiderunt vitare Acherusia templa petentes. 3.87. nam vel uti pueri trepidant atque omnia caecis 3.88. in tenebris metuunt, sic nos in luce timemus 3.89. inter dum, nihilo quae sunt metuenda magis quam 3.90. quae pueri in tenebris pavitant finguntque futura. 3.91. hunc igitur terrorem animi tenebrasque necessest 3.92. non radii solis neque lucida tela diei 3.93. discutiant, sed naturae species ratioque. 3.310. nec radicitus evelli mala posse putandumst, 3.830. Nil igitur mors est ad nos neque pertinet hilum, 3.831. quandoquidem natura animi mortalis habetur. 3.832. et vel ut ante acto nihil tempore sensimus aegri, 3.833. ad confligendum venientibus undique Poenis, 3.834. omnia cum belli trepido concussa tumultu 3.835. horrida contremuere sub altis aetheris auris, 3.836. in dubioque fuere utrorum ad regna cadendum 3.837. omnibus humanis esset terraque marique, 3.838. sic, ubi non erimus, cum corporis atque animai 3.839. discidium fuerit, quibus e sumus uniter apti, 3.840. scilicet haud nobis quicquam, qui non erimus tum, 3.841. accidere omnino poterit sensumque movere, 3.842. non si terra mari miscebitur et mare caelo. 3.843. et si iam nostro sentit de corpore postquam 3.844. distractast animi natura animaeque potestas, 3.845. nil tamen est ad nos, qui comptu coniugioque 3.846. corporis atque animae consistimus uniter apti. 3.847. nec, si materiem nostram collegerit aetas 3.848. post obitum rursumque redegerit ut sita nunc est, 3.849. atque iterum nobis fuerint data lumina vitae, 3.850. pertineat quicquam tamen ad nos id quoque factum, 3.851. interrupta semel cum sit repetentia nostri. 3.852. et nunc nil ad nos de nobis attinet, ante 3.853. qui fuimus, neque iam de illis nos adficit angor. 3.854. nam cum respicias inmensi temporis omne 3.855. praeteritum spatium, tum motus materiai 3.856. multimodi quam sint, facile hoc adcredere possis, 3.857. semina saepe in eodem, ut nunc sunt, ordine posta 3.858. haec eadem, quibus e nunc nos sumus, ante fuisse. 3.859. nec memori tamen id quimus reprehendere mente; 3.860. inter enim iectast vitai pausa vageque 3.861. deerrarunt passim motus ab sensibus omnes. 3.862. debet enim, misere si forte aegreque futurumst; 3.863. ipse quoque esse in eo tum tempore, cui male possit 3.864. accidere. id quoniam mors eximit, esseque prohibet 3.865. illum cui possint incommoda conciliari, 3.866. scire licet nobis nihil esse in morte timendum 3.867. nec miserum fieri qui non est posse, neque hilum 3.868. differre an nullo fuerit iam tempore natus, 3.869. mortalem vitam mors cum inmortalis ademit. 3.870. Proinde ubi se videas hominem indignarier ipsum, 3.871. post mortem fore ut aut putescat corpore posto 3.872. aut flammis interfiat malisve ferarum, 3.873. scire licet non sincerum sonere atque subesse 3.874. caecum aliquem cordi stimulum, quamvis neget ipse 3.875. credere se quemquam sibi sensum in morte futurum; 3.876. non, ut opinor, enim dat quod promittit et unde 3.877. nec radicitus e vita se tollit et eicit, 3.878. sed facit esse sui quiddam super inscius ipse. 3.879. vivus enim sibi cum proponit quisque futurum, 3.880. corpus uti volucres lacerent in morte feraeque, 3.881. ipse sui miseret; neque enim se dividit illim 3.882. nec removet satis a proiecto corpore et illum 3.883. se fingit sensuque suo contaminat astans. 3.884. hinc indignatur se mortalem esse creatum 3.885. nec videt in vera nullum fore morte alium se, 3.886. qui possit vivus sibi se lugere peremptum 3.887. stansque iacentem se lacerari urive dolere. 3.888. nam si in morte malumst malis morsuque ferarum 3.889. tractari, non invenio qui non sit acerbum 3.890. ignibus inpositum calidis torrescere flammis 3.891. aut in melle situm suffocari atque rigere 3.892. frigore, cum summo gelidi cubat aequore saxi, 3.893. urgerive superne obrutum pondere terrae. 3.894. 'Iam iam non domus accipiet te laeta neque uxor 3.895. optima, nec dulces occurrent oscula nati 3.896. praeripere et tacita pectus dulcedine tangent. 3.897. non poteris factis florentibus esse tuisque 3.898. praesidium. misero misere' aiunt 'omnia ademit 3.899. una dies infesta tibi tot praemia vitae.' 3.900. illud in his rebus non addunt 'nec tibi earum 3.901. iam desiderium rerum super insidet una.' 3.902. quod bene si videant animo dictisque sequantur, 3.903. dissoluant animi magno se angore metuque. 3.904. 'tu quidem ut es leto sopitus, sic eris aevi 3.905. quod super est cunctis privatus doloribus aegris; 3.906. at nos horrifico cinefactum te prope busto 3.907. insatiabiliter deflevimus, aeternumque 3.908. nulla dies nobis maerorem e pectore demet.' 3.909. illud ab hoc igitur quaerendum est, quid sit amari 3.910. tanto opere, ad somnum si res redit atque quietem, 3.911. cur quisquam aeterno possit tabescere luctu. 3.912. Hoc etiam faciunt ubi discubuere tenentque 3.913. pocula saepe homines et inumbrant ora coronis, 3.914. ex animo ut dicant: 'brevis hic est fructus homullis; 3.915. iam fuerit neque post umquam revocare licebit.' 3.916. tam quam in morte mali cum primis hoc sit eorum, 3.917. quod sitis exurat miseros atque arida torrat, 3.918. aut aliae cuius desiderium insideat rei. 3.919. nec sibi enim quisquam tum se vitamque requiret, 3.920. cum pariter mens et corpus sopita quiescunt; 3.921. nam licet aeternum per nos sic esse soporem, 3.922. nec desiderium nostri nos adficit ullum, 3.923. et tamen haud quaquam nostros tunc illa per artus 3.924. longe ab sensiferis primordia motibus errant, 3.925. cum correptus homo ex somno se colligit ipse. 3.926. multo igitur mortem minus ad nos esse putandumst, 3.927. si minus esse potest quam quod nihil esse videmus; 3.928. maior enim turbae disiectus materiai 3.929. consequitur leto nec quisquam expergitus extat, 3.930. frigida quem semel est vitai pausa secuta. 3.931. Denique si vocem rerum natura repente. 3.932. mittat et hoc alicui nostrum sic increpet ipsa: 3.933. 'quid tibi tanto operest, mortalis, quod nimis aegris 3.934. luctibus indulges? quid mortem congemis ac fles? 3.935. nam si grata fuit tibi vita ante acta priorque 3.936. et non omnia pertusum congesta quasi in vas 3.937. commoda perfluxere atque ingrata interiere; 3.938. cur non ut plenus vitae conviva recedis 3.939. aequo animoque capis securam, stulte, quietem? 3.940. sin ea quae fructus cumque es periere profusa 3.941. vitaque in offensost, cur amplius addere quaeris, 3.942. rursum quod pereat male et ingratum occidat omne, 3.943. non potius vitae finem facis atque laboris? 3.944. nam tibi praeterea quod machiner inveniamque, 3.945. quod placeat, nihil est; eadem sunt omnia semper. 3.946. si tibi non annis corpus iam marcet et artus 3.947. confecti languent, eadem tamen omnia restant, 3.948. omnia si perges vivendo vincere saecla, 3.949. atque etiam potius, si numquam sis moriturus', 3.950. quid respondemus, nisi iustam intendere litem 3.951. naturam et veram verbis exponere causam? 3.952. grandior hic vero si iam seniorque queratur 3.953. atque obitum lamentetur miser amplius aequo, 3.954. non merito inclamet magis et voce increpet acri: 3.955. 'aufer abhinc lacrimas, baratre, et compesce querellas. 3.956. omnia perfunctus vitai praemia marces; 3.957. sed quia semper aves quod abest, praesentia temnis, 3.958. inperfecta tibi elapsast ingrataque vita, 3.959. et nec opiti mors ad caput adstitit ante 3.960. quam satur ac plenus possis discedere rerum. 3.961. nunc aliena tua tamen aetate omnia mitte 3.962. aequo animoque, age dum, magnis concede necessis?' 3.963. iure, ut opinor, agat, iure increpet inciletque; 3.964. cedit enim rerum novitate extrusa vetustas 3.965. semper, et ex aliis aliud reparare necessest. 3.966. Nec quisquam in barathrum nec Tartara deditur atra; 3.967. materies opus est, ut crescant postera saecla; 3.968. quae tamen omnia te vita perfuncta sequentur; 3.969. nec minus ergo ante haec quam tu cecidere cadentque. 3.970. sic alid ex alio numquam desistet oriri 3.971. vitaque mancipio nulli datur, omnibus usu. 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? 3.978. Atque ea ni mirum quae cumque Acherunte profundo 3.979. prodita sunt esse, in vita sunt omnia nobis. 3.980. nec miser inpendens magnum timet aere aëre saxum 3.981. Tantalus, ut famast, cassa formidine torpens; 3.982. sed magis in vita divom metus urget iis 3.983. mortalis casumque timent quem cuique ferat fors. 3.984. nec Tityon volucres ineunt Acherunte iacentem 3.985. nec quod sub magno scrutentur pectore quicquam 3.986. perpetuam aetatem possunt reperire profecto. 3.987. quam libet immani proiectu corporis exstet, 3.988. qui non sola novem dispessis iugera membris 3.989. optineat, sed qui terrai totius orbem, 3.990. non tamen aeternum poterit perferre dolorem 3.991. nec praebere cibum proprio de corpore semper. 3.992. sed Tityos nobis hic est, in amore iacentem 3.993. quem volucres lacerant atque exest anxius angor 3.994. aut alia quavis scindunt cuppedine curae. 3.995. Sisyphus in vita quoque nobis ante oculos est, 3.996. qui petere a populo fasces saevasque secures 3.997. imbibit et semper victus tristisque recedit. 3.998. nam petere imperium, quod iest nec datur umquam, 3.999. atque in eo semper durum sufferre laborem, 3.1000. hoc est adverso nixantem trudere monte 3.1001. saxum, quod tamen e summo iam vertice rusum 3.1002. volvitur et plani raptim petit aequora campi. 3.1003. deinde animi ingratam naturam pascere semper 3.1004. atque explere bonis rebus satiareque numquam, 3.1005. quod faciunt nobis annorum tempora, circum 3.1006. cum redeunt fetusque ferunt variosque lepores, 3.1007. nec tamen explemur vitai fructibus umquam, 3.1008. hoc, ut opinor, id est, aevo florente puellas 3.1009. quod memorant laticem pertusum congerere in vas, 3.1010. quod tamen expleri nulla ratione potestur. 3.1011. Cerberus et Furiae iam vero et lucis egestas, 3.1012. Tartarus horriferos eructans faucibus aestus! 3.1013. qui neque sunt usquam nec possunt esse profecto; 3.1014. sed metus in vita poenarum pro male factis 3.1015. est insignibus insignis scelerisque luela, 3.1016. carcer et horribilis de saxo iactus deorsum, 3.1017. verbera carnifices robur pix lammina taedae; 3.1018. quae tamen etsi absunt, at mens sibi conscia factis 3.1019. praemetuens adhibet stimulos torretque flagellis, 3.1020. nec videt interea qui terminus esse malorum 3.1021. possit nec quae sit poenarum denique finis, 3.1022. atque eadem metuit magis haec ne in morte gravescant. 3.1023. hic Acherusia fit stultorum denique vita. 3.1024. Hoc etiam tibi tute interdum dicere possis. 3.1025. 'lumina sis oculis etiam bonus Ancus reliquit, 3.1026. qui melior multis quam tu fuit, improbe, rebus. 3.1027. inde alii multi reges rerumque potentes 3.1028. occiderunt, magnis qui gentibus imperitarunt. 3.1029. ille quoque ipse, viam qui quondam per mare magnum 3.1030. stravit iterque dedit legionibus ire per altum 3.1031. ac pedibus salsas docuit super ire lucunas 3.1032. et contempsit equis insultans murmura ponti, 3.1033. lumine adempto animam moribundo corpore fudit. 3.1034. Scipiadas, belli fulmen, Carthaginis horror, 3.1035. ossa dedit terrae proinde ac famul infimus esset. 3.1036. adde repertores doctrinarum atque leporum, 3.1037. adde Heliconiadum comites; quorum unus Homerus 3.1038. sceptra potitus eadem aliis sopitus quietest. 3.1039. denique Democritum post quam matura vetustas 3.1040. admonuit memores motus languescere mentis, 3.1041. sponte sua leto caput obvius optulit ipse. 3.1042. ipse Epicurus obit decurso lumine vitae, 3.1043. qui genus humanum ingenio superavit et omnis 3.1044. restinxit stellas exortus ut aetherius sol. 3.1045. tu vero dubitabis et indignabere obire? 3.1046. mortua cui vita est prope iam vivo atque videnti, 3.1047. qui somno partem maiorem conteris aevi, 3.1048. et viligans stertis nec somnia cernere cessas 3.1049. sollicitamque geris cassa formidine mentem 3.1050. nec reperire potes tibi quid sit saepe mali, cum 3.1051. ebrius urgeris multis miser undique curis 3.1052. atque animo incerto fluitans errore vagaris.' 3.1053. Si possent homines, proinde ac sentire videntur 3.1054. pondus inesse animo, quod se gravitate fatiget, 3.1055. e quibus id fiat causis quoque noscere et unde 3.1056. tanta mali tam quam moles in pectore constet, 3.1057. haut ita vitam agerent, ut nunc plerumque videmus 3.1058. quid sibi quisque velit nescire et quaerere semper, 3.1059. commutare locum, quasi onus deponere possit. 3.1060. exit saepe foras magnis ex aedibus ille, 3.1061. esse domi quem pertaesumst, subitoque revertit , 3.1062. quippe foris nihilo melius qui sentiat esse. 3.1063. currit agens mannos ad villam praecipitanter 3.1064. auxilium tectis quasi ferre ardentibus instans; 3.1065. oscitat extemplo, tetigit cum limina villae, 3.1066. aut abit in somnum gravis atque oblivia quaerit, 3.1067. aut etiam properans urbem petit atque revisit. 3.1068. hoc se quisque modo fugit, at quem scilicet, ut fit, 3.1069. effugere haut potis est: ingratius haeret et odit 3.1070. propterea, morbi quia causam non tenet aeger; 3.1071. quam bene si videat, iam rebus quisque relictis 3.1072. naturam primum studeat cognoscere rerum, 3.1073. temporis aeterni quoniam, non unius horae, 3.1074. ambigitur status, in quo sit mortalibus omnis 3.1075. aetas, post mortem quae restat cumque manendo. 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. 4.1084. sed leviter poenas frangit Venus inter amorem 4.1085. blandaque refrenat morsus admixta voluptas. 4.1086. namque in eo spes est, unde est ardoris origo, 4.1087. restingui quoque posse ab eodem corpore flammam. 4.1088. quod fieri contra totum natura repugnat; 4.1089. unaque res haec est, cuius quam plurima habemus, 4.1090. tam magis ardescit dira cuppedine pectus. 4.1091. nam cibus atque umor membris adsumitur intus; 4.1092. quae quoniam certas possunt obsidere partis, 4.1093. hoc facile expletur laticum frugumque cupido. 4.1094. ex hominis vero facie pulchroque colore 4.1095. nil datur in corpus praeter simulacra fruendum 4.1096. tenvia; quae vento spes raptast saepe misella. 4.1097. ut bibere in somnis sitiens quom quaerit et umor 4.1098. non datur, ardorem qui membris stinguere possit, 4.1099. sed laticum simulacra petit frustraque laborat 4.1100. in medioque sitit torrenti flumine potans, 4.1101. sic in amore Venus simulacris ludit amantis, 4.1102. nec satiare queunt spectando corpora coram 4.1103. nec manibus quicquam teneris abradere membris 4.1104. possunt errantes incerti corpore toto. 4.1105. denique cum membris conlatis flore fruuntur 4.1106. aetatis, iam cum praesagit gaudia corpus 4.1107. atque in eost Venus ut muliebria conserat arva, 4.1108. adfigunt avide corpus iunguntque salivas 4.1109. oris et inspirant pressantes dentibus ora, 4.1110. ne quiquam, quoniam nihil inde abradere possunt 4.1111. nec penetrare et abire in corpus corpore toto; 4.1112. nam facere inter dum velle et certare videntur. 4.1113. usque adeo cupide in Veneris compagibus haerent, 4.1114. membra voluptatis dum vi labefacta liquescunt. 4.1115. tandem ubi se erupit nervis coniecta cupido, 4.1116. parva fit ardoris violenti pausa parumper. 4.1117. inde redit rabies eadem et furor ille revisit, 4.1118. cum sibi quod cupiant ipsi contingere quaerunt, 4.1119. nec reperire malum id possunt quae machina vincat. 4.1120. usque adeo incerti tabescunt volnere caeco. | |
|
| 34. Philo of Alexandria, That Every Good Person Is Free, None (1st cent. BCE - missingth cent. CE) Tagged with subjects: •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), not suited to children Found in books: Sorabji (2000) 97 |
| 35. Philo of Alexandria, Questions On Genesis, 2.57 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), eupatheia distinguished from emotion as being true judgement, not disobedient to reason and not unstable Found in books: Sorabji (2000) 51 |
| 36. Andronicus of Rhodes, On Emotions, None (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 30, 34 |
| 37. Epictetus, Discourses, 1.11.30-1.11.33, 1.14.12, 2.18.19, 2.22, 3.7.7, 3.7.27, 3.19.1, 3.23.30, 3.23.37, 4.1.15-4.1.18, 4.9.10, 4.10.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), concentrates therapy on second judgement •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), makes therapy available to non-stoics •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), roles of the second judgement, easier to cure •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, oikeiōsis •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), roles of the second judgement, explains why distress is misguided even when first judgement is correct, that one's lack of virtue is an evil •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), eupatheia distinguished from emotion as being true judgement, not disobedient to reason and not unstable •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, better kind not an emotion, but educative epibolē •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, marriage and procreation advocated •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, wise man will fall in love Found in books: Sorabji (2000) 51, 175, 178, 252, 281 |
| 38. Epictetus, Enchiridion, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 51 |
| 39. Seneca The Younger, Apocolocyntosis, 8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), god spherical •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), souls spherical Found in books: Sorabji (2000) 189 |
| 40. Plutarch, Against Colotes, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), contraction/expansion •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), judgement distinguished from appearance as involving assent Found in books: Sorabji (2000) 41 |
| 41. Plutarch, On The Control of Anger, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 175 |
| 42. Plutarch, On Common Conceptions Against The Stoics, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 51 |
| 43. Plutarch, On The E At Delphi, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •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, soul survives for a while Found in books: Sorabji (2000) 248 |
| 44. Plutarch, On Moral Virtue, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 45, 57, 313 |
| 45. Plutarch, It Is Impossible To Live Pleasantly In The Manner of Epicurus, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •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, soul survives for a while Found in books: Sorabji (2000) 238 |
| 46. Plutarch, Placita Philosophorum (874D-911C), None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), though some inconsistency alleged re division Found in books: Sorabji (2000) 103 |
| 47. Seneca The Younger, Natural Questions, 2.59.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), eupatheia distinguished from emotion as being true judgement, not disobedient to reason and not unstable Found in books: Sorabji (2000) 50 |
48. Seneca The Younger, Letters, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 19| 22. meumque victrix teneat Alcmene locum, | |
|
| 49. Seneca The Younger, On Leisure, 2.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 182 |
| 50. Seneca The Younger, On Anger, 1.5.2-1.5.3, 1.16.7, 2.1.5, 2.2.2, 2.3.4-2.3.5, 2.4, 2.4.1, 2.26.3, 2.28, 2.36.1, 3.12.5-3.12.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), hence emotion voluntary •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), eupatheia distinguished from emotion as being true judgement, not disobedient to reason and not unstable •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), tears, if not assented to, could illustrate idea of first movements, but chrysippus does not make use of this •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), contraction/expansion •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), judgement distinguished from appearance as involving assent •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), appetite is judgement that there is future benefit and it is appropriate to reach for it •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), distress is judgement that there is present harm and it is appropriate to feel a sinking •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), fear is judgement that there is future harm and it is appropriate to avoid it •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), intellectualist account of emotions as identical with judgements (contrast zeno) •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), of the two judgements in emotion, one is about present or future, but not past, harm or benefit •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), or about the appropriateness of actual expansion or contraction •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), pleasure is judgement that there is present benefit and it is appropriate to feel expansion •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), akrasia •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), false judgement distinguished from zeno's disobedient or akratic judgement •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), impulse is a judgement •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), instead of being divided, it oscillates (ptoia) •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), rejects plato's tripartition of soul, in favour of unitary rational command centre •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), second judgement is impulse (hormē) construed as a judgement about how it is appropriate (kathēkein) to react •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), the second judgement is about the appropriateness of actual or imagined pursuit or avoidance •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), four generic emotions, pleasure, distress, appetite, fear •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), concentrates therapy on second judgement •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), not suited to children •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), roles of the second judgement, easier to cure •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), roles of the second judgement, explains why distress is misguided even when first judgement is correct, that one's lack of virtue is an evil •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, eternal recurrence •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, soul survives for a while Found in books: Sorabji (2000) 29, 30, 31, 37, 41, 42, 43, 45, 46, 50, 56, 70, 153, 175, 242, 303, 328 |
| 51. Seneca The Younger, De Consolatione Ad Marciam, 1.7, 2.1, 2.4, 3.3, 5.6, 5.16, 9, 10, 11, 24.5-25.3, 26.6, 26.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 30, 32, 178 |
| 52. Aspasius, Nicomachian Ethics, 44.33-45.10, 45.31-46.3, 46.10, 46.11, 46.12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 41 |
| 53. Galen, That The Qualities of The Mind Depend On The Temperament of The Body, 36.12, 36.13, 36.14, 36.15, 36.16, 39, 41, 44.7, 44.8, 44.12, 44.13, 44.14, 44.15, 44.16, 44.17, 44.18, 44.19, 44.20, 45, 47, 57, 58, 59, 60, 61, 62, 63, 64, 73.3, 73.6, 73.7, 73.8, 73.9, 73.10, 73.11, 73.12, 74.21-77.1, 74.21-75.1, 75.1, 76.1-77.1, 77.17-79.2, 78.2, 78.3, 78.4, 78.5, 78.6, 78.7, 78.8, 78.9, 78.10, 78.11, 78.12, 78.13, 78.14, 78.15, 78.16, 78.17, 78.18, 78.19, 79, 79.4, 79.5, 79.6, 79.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 257 |
| 54. Gellius, Attic Nights, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 58 |
| 55. Sextus, Against The Mathematicians, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 37 |
| 56. Sextus, Outlines of Pyrrhonism, 3.235-3.237 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), hence emotion voluntary •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), at least one of the two judgements false •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), concentrates therapy on second judgement •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), roles of the second judgement, easier to cure •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), roles of the second judgement, explains why distress is misguided even when first judgement is correct, that one's lack of virtue is an evil •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), with two judgements Found in books: Sorabji (2000) 32, 46, 182 |
| 57. Apuleius, Apology, 15 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), concentrates therapy on second judgement •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), roles of the second judgement, easier to cure •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), roles of the second judgement, explains why distress is misguided even when first judgement is correct, that one's lack of virtue is an evil Found in books: Sorabji (2000) 175 |
| 58. Alcinous, Handbook of Platonism, 23.185.32-23.185.35, 32.185.27-32.185.32 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), even disowned tears correspond to one of two conflicting appearances •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), tears, if not assented to, could illustrate idea of first movements, but chrysippus does not make use of this •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), will is here frustrated •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), hence emotion voluntary Found in books: Sorabji (2000) 46, 122 |
| 59. Clement of Alexandria, Miscellanies, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 48 |
| 60. Alexander of Aphrodisias, On The Soul, 24.18, 24.19, 24.20, 24.21, 24.22, 24.23, 25.4, 25.5, 25.6, 25.7, 25.8, 25.9, 26.20, 26.21, 26.22, 72.26-73.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 328 |
| 61. Alexander of Aphrodisias, Supplement To On The Soul (Mantissa), 112.14-112.16 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •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 Found in books: Sorabji (2000) 262 |
| 62. Alexander of Aphrodisias, On Fate, 33, 205.15-22 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 328 |
| 63. Alexander of Aphrodisias, Commentaries On Eight Books of Aristotle'S Topics, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 48 |
| 64. Galen, On The Doctrines of Hippocrates And Plato, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 34, 57, 101 |
65. Porphyry, Letter To Marcella, 24 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •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, soul survives for a while Found in books: Sorabji (2000) 238 | 24. No god is responsible for a man's evils, for he has chosen his lot himself. The prayer which is accompanied by base actions is impure, and |45 therefore not acceptable to God; but that which is accompanied by noble actions is pure, and at the same time acceptable. There are four first principles that must be upheld concerning God—faith, truth, love, hope. We must have faith that our only salvation is in turning to God. And having faith, we must strive with all our might to know the truth about God. And when we know this, we must love Him we do know. And when we love Him we must nourish our souls on good hopes for our life, for it is by their good hopes good men are superior to bad ones. Let then these four principles be firmly held. |
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| 66. Plotinus, Enneads, 1.1.5(17-21), 1.1.7(16-24), 1.1.10, 1.1.11(7), 1.1.11(1-8), 2.2.2(4-18), 2.9.2(4-18), 3.6.3(17-19), 3.6.5, 4.3.32, 4.4.5(22-3), 4.4.5(11-31), 4.4.1(1-14), 4.4.2(1-3), 4.4.1, 4.4.5(23-7), 4.8.1(1-11), 5.3.3(34-9), 5.8.11(4), 5.8.10(31-43), 6.4.15(37), 6.5.7(3-6), 6.7.35(24-6), 6.7.33(23), 6.7.6(15-18), 6.9.7 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 41 |
67. Origen, Against Celsus, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 178 | 1.64. But if we were to reproach those who have been converted with their former lives, then we would have occasion to accuse Ph do also, even after he became a philosopher; since, as the history relates, he was drawn away by Socrates from a house of bad fame to the pursuits of philosophy. Nay, even the licentious life of Polemo, the successor of Xenocrates, will be a subject of reproach to philosophy; whereas even in these instances we ought to regard it as a ground of praise, that reasoning was enabled, by the persuasive power of these men, to convert from the practice of such vices those who had been formerly entangled by them. Now among the Greeks there was only one Ph do, I know not if there were a second, and one Polemo, who betook themselves to philosophy, after a licentious and most wicked life; while with Jesus there were not only at the time we speak of, the twelve disciples, but many more at all times, who, becoming a band of temperate men, speak in the following terms of their former lives: For we ourselves also were sometimes foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful, and hating one another. But after that the kindness and love of God our Saviour towards man appeared, by the washing of regeneration, and renewing of the Holy Ghost, which He shed upon us richly, we became such as we are. For God sent forth His Word and healed them, and delivered them from their destructions, as the prophet taught in the book of Psalms. And in addition to what has been already said, I would add the following: that Chrysippus, in his treatise on the Cure of the Passions, in his endeavours to restrain the passions of the human soul, not pretending to determine what opinions are the true ones, says that according to the principles of the different sects are those to be cured who have been brought under the dominion of the passions, and continues: And if pleasure be an end, then by it must the passions be healed; and if there be three kinds of chief blessings, still, according to this doctrine, it is in the same way that those are to be freed from their passions who are under their dominion; whereas the assailants of Christianity do not see in how many persons the passions have been brought under restraint, and the flood of wickedness checked, and savage manners softened, by means of the Gospel. So that it well became those who are ever boasting of their zeal for the public good, to make a public acknowledgement of their thanks to that doctrine which by a new method led men to abandon many vices, and to bear their testimony at least to it, that even though not the truth, it has at all events been productive of benefit to the human race. |
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| 68. Eusebius of Caesarea, Preparation For The Gospel, 15.20.6-15.20.7 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •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, eternal recurrence •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, soul survives for a while Found in books: Sorabji (2000) 242 |
| 69. Lactantius, Divine Institutes, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 46, 49 |
70. Diogenes Laertius, Lives of The Philosophers, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 34, 64 | 7.110. And in things intermediate also there are duties; as that boys should obey the attendants who have charge of them.According to the Stoics there is an eight-fold division of the soul: the five senses, the faculty of speech, the intellectual faculty, which is the mind itself, and the generative faculty, being all parts of the soul. Now from falsehood there results perversion, which extends to the mind; and from this perversion arise many passions or emotions, which are causes of instability. Passion, or emotion, is defined by Zeno as an irrational and unnatural movement in the soul, or again as impulse in excess.The main, or most universal, emotions, according to Hecato in his treatise On the Passions, book ii., and Zeno in his treatise with the same title, constitute four great classes, grief, fear, desire or craving, pleasure. |
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| 71. Basil of Caesarea, Letters, 269, 6 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 175 |
| 72. Evagrius Ponticus, Praktikos, 6 (4th cent. CE - 4th cent. CE) Tagged with subjects: •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, eternal recurrence •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, soul survives for a while Found in books: Sorabji (2000) 242 |
| 73. Themistius, In Libros Aristotelis De Anima Paraphrasis, 37.21 (4th cent. CE - 4th cent. CE) Tagged with subjects: •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), rejects plato's tripartition of soul, in favour of unitary rational command centre Found in books: Sorabji (2000) 303 |
| 74. Hermeias of Alexandria, In Platonis Phaedrum Scholia,, 33.11, 33.11-34.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 283 |
75. Augustine, Confessions, 3.6-3.7, 4.15-4.16, 7.1, 7.3, 7.17, 8.5, 8.9-8.10, 8.9.21, 9.10, 10.30 (4th cent. CE - 5th cent. CE) Tagged with subjects: •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), roles of the second judgement, explains why distress is misguided even when first judgement is correct, that one's lack of virtue is an evil •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, oikeiōsis •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 Found in books: Sorabji (2000) 115, 252, 316 | 3.6. 10. Therefore I fell among men proudly raving, very carnal, and voluble, in whose mouths were the snares of the devil- the birdlime being composed of a mixture of the syllables of Your name, and of our Lord Jesus Christ, and of the Paraclete, the Holy Ghost, the Comforter. These names departed not out of their mouths, but so far forth as the sound only and the clatter of the tongue, for the heart was empty of truth. Still they cried, Truth, Truth, and spoke much about it to me, yet was it not in them; 1 John 2:4 but they spoke falsely not of You only - who, verily, art the Truth - but also of these elements of this world, Your creatures. And I, in truth, should have passed by philosophers, even when speaking truth concerning them, for love of You, my Father, supremely good, beauty of all things beautiful. O Truth, Truth! How inwardly even then did the marrow of my soul pant after You, when they frequently, and in a multiplicity of ways, and in numerous and huge books, sounded out Your name to me, though it was but a voice! And these were the dishes in which to me, hungering for You, they, instead of You, served up the sun and moon, Your beauteous works - but yet Your works, not Yourself, nay, nor Your first works. For before these corporeal works are Your spiritual ones, celestial and shining though they be. But I hungered and thirsted not even after those first works of Yours, but after You Yourself, the Truth, with whom is no variableness, neither shadow of turning; James 1:17 yet they still served up to me in those dishes glowing phantasies, than which better were it to love this very sun (which, at least, is true to our sight), than those illusions which deceive the mind through the eye. And yet, because I supposed them to be You, I fed upon them; not with avidity, for You did not taste to my mouth as You are, for You were not these empty fictions; neither was I nourished by them, but the rather exhausted. Food in our sleep appears like our food awake; yet the sleepers are not nourished by it, for they are asleep. But those things were not in any way like You as You have now spoken unto me, in that those were corporeal phantasies, false bodies, than which these true bodies, whether celestial or terrestrial, which we perceive with our fleshly sight, are much more certain. These things the very beasts and birds perceive as well as we, and they are more certain than when we imagine them. And again, we do with more certainty imagine them, than by them conceive of other greater and infinite bodies which have no existence. With such empty husks was I then fed, and was not fed. But You, my Love, in looking for whom I fail that I may be strong, art neither those bodies that we see, although in heaven, nor are You those which we see not there; for You have created them, nor do You reckon them among Your greatest works. How far, then, are You from those phantasies of mine, phantasies of bodies which are not at all, than which the images of those bodies which are, are more certain, and still more certain the bodies themselves, which yet You are not; nay, nor yet the soul, which is the life of the bodies. Better, then, and more certain is the life of bodies than the bodies themselves. But You are the life of souls, the life of lives, having life in Yourself; and You change not, O Life of my soul. 11. Where, then, were You then to me, and how far from me? Far, indeed, was I wandering away from You, being even shut out from the very husks of the swine, whom with husks I fed. For how much better, then, are the fables of the grammarians and poets than these snares! For verses, and poems, and Medea flying, are more profitable truly than these men's five elements, variously painted, to answer to the five caves of darkness, none of which exist, and which slay the believer. For verses and poems I can turn into true food, but the Medea flying, though I sang, I maintained it not; though I heard it sung, I believed it not; but those things I did believe. Woe, woe, by what steps was I dragged down to the depths of hell! Proverbs 9:18 - toiling and turmoiling through want of Truth, when I sought after You, my God - to You I confess it, who had mercy on me when I had not yet confessed, - sought after You not according to the understanding of the mind, in which You desired that I should excel the beasts, but according to the sense of the flesh! You were more inward to me than my most inward part; and higher than my highest. I came upon that bold woman, who is simple, and knows nothing, Proverbs 9:13 the enigma of Solomon, sitting at the door of the house on a seat, and saying, Stolen waters are sweet, and bread eaten in secret is pleasant. This woman seduced me, because she found my soul beyond its portals, dwelling in the eye of my flesh, and thinking on such food as through it I had devoured. 3.7. 12. For I was ignorant as to that which really is, and was, as it were, violently moved to give my support to foolish deceivers, when they asked me, Whence is evil? - and, Is God limited by a bodily shape, and has He hairs and nails?- and, Are they to be esteemed righteous who had many wives at once and did kill men, and sacrificed living creatures? 1 Kings 18:40 At which things I, in my ignorance, was much disturbed, and, retreating from the truth, I appeared to myself to be going towards it; because as yet I knew not that evil was naught but a privation of good, until in the end it ceases altogether to be; which how should I see, the sight of whose eyes saw no further than bodies, and of my mind no further than a phantasm? And I knew not God to be a Spirit, John 4:24 not one who has parts extended in length and breadth, nor whose being was bulk; for every bulk is less in a part than in the whole, and, if it be infinite, it must be less in such part as is limited by a certain space than in its infinity; and cannot be wholly everywhere, as Spirit, as God is. And what that should be in us, by which we were like God, and might rightly in Scripture be said to be after the image of God, I was entirely ignorant. 13. Nor had I knowledge of that true inner righteousness, which does not judge according to custom, but out of the most perfect law of God Almighty, by which the manners of places and times were adapted to those places and times - being itself the while the same always and everywhere, not one thing in one place, and another in another; according to which Abraham, and Isaac, and Jacob, and Moses, and David, and all those commended by the mouth of God were righteous, Hebrews 11:8-40 but were judged unrighteous by foolish men, judging out of man's judgment, 1 Corinthians 4:3 and gauging by the petty standard of their own manners the manners of the whole human race. Like as if in an armoury, one knowing not what were adapted to the several members should put greaves on his head, or boot himself with a helmet, and then complain because they would not fit. Or as if, on some day when in the afternoon business was forbidden, one were to fume at not being allowed to sell as it was lawful to him in the forenoon. Or when in some house he sees a servant take something in his hand which the butler is not permitted to touch, or something done behind a stable which would be prohibited in the dining-room, and should be indigt that in one house, and one family, the same thing is not distributed everywhere to all. Such are they who cannot endure to hear something to have been lawful for righteous men in former times which is not so now; or that God, for certain temporal reasons, commanded them one thing, and these another, but both obeying the same righteousness; though they see, in one man, one day, and one house, different things to be fit for different members, and a thing which was formerly lawful after a time unlawful - that permitted or commanded in one corner, which done in another is justly prohibited and punished. Is justice, then, various and changeable? Nay, but the times over which she presides are not all alike, because they are times. But men, whose days upon the earth are few, Job 14:1 because by their own perception they cannot harmonize the causes of former ages and other nations, of which they had no experience, with these of which they have experience, though in one and the same body, day, or family, they can readily see what is suitable for each member, season, part, and person - to the one they take exception, to the other they submit. 14. These things I then knew not, nor observed. They met my eyes on every side, and I saw them not. I composed poems, in which it was not permitted me to place every foot everywhere, but in one metre one way, and in another, nor even in any one verse the same foot in all places. Yet the art itself by which I composed had not different principles for these different cases, but comprised all in one. Still I saw not how that righteousness, which good and holy men submitted to, far more excellently and sublimely comprehended in one all those things which God commanded, and in no part varied, though in varying times it did not prescribe all things at once, but distributed and enjoined what was proper for each. And I, being blind, blamed those pious fathers, not only for making use of present things as God commanded and inspired them to do, but also for foreshowing things to come as God was revealing them. 4.15. 24. But not yet did I perceive the hinge on which this impotent matter turned in Your wisdom, O Thou Omnipotent, who alone does great wonders; and my mind ranged through corporeal forms, and I defined and distinguished as fair, that which is so in itself, and fit, that which is beautiful as it corresponds to some other thing; and this I supported by corporeal examples. And I turned my attention to the nature of the mind, but the false opinions which I entertained of spiritual things prevented me from seeing the truth. Yet the very power of truth forced itself on my gaze, and I turned away my throbbing soul from incorporeal substance, to lineaments, and colors, and bulky magnitudes. And not being able to perceive these in the mind, I thought I could not perceive my mind. And whereas in virtue I loved peace, and in viciousness I hated discord, in the former I distinguished unity, but in the latter a kind of division. And in that unity I conceived the rational soul and the nature of truth and of the chief good to consist. But in this division I, unfortunate one, imagined there was I know not what substance of irrational life, and the nature of the chief evil, which should not be a substance only, but real life also, and yet not emanating from You, O my God, from whom are all things. And yet the first I called a Monad, as if it had been a soul without sex, but the other a Duad - anger in deeds of violence, in deeds of passion, lust - not knowing of what I talked. For I had not known or learned that neither was evil a substance, nor our soul that chief and unchangeable good. 25. For even as it is in the case of deeds of violence, if that emotion of the soul from whence the stimulus comes be depraved, and carry itself insolently and mutinously; and in acts of passion, if that affection of the soul whereby carnal pleasures are imbibed is unrestrained - so do errors and false opinions contaminate the life, if the reasonable soul itself be depraved, as it was at that time in me, who was ignorant that it must be enlightened by another light that it may be partaker of truth, seeing that itself is not that nature of truth. For You will light my candle; the Lord my God will enlighten my darkness; and of His fullness have all we received, John 1:16 for that was the true Light which lighted every man that comes into the world; John 1:9 for in You there is no variableness, neither shadow of turning. James 1:17 26. But I pressed towards You, and was repelled by You that I might taste of death, for You resist the proud. But what prouder than for me, with a marvellous madness, to assert myself to be that by nature which You are? For whereas I was mutable - so much being clear to me, for my very longing to become wise arose from the wish from worse to become better - yet chose I rather to think You mutable, than myself not to be that which You are. Therefore was I repelled by You, and You resisted my changeable stiffneckedness; and I imagined corporeal forms, and, being flesh, I accused flesh, and, being a wind that passes away, I returned not to You, but went wandering and wandering on towards those things that have no being, neither in You, nor in me, nor in the body. Neither were they created for me by Your truth, but conceived by my vain conceit out of corporeal things. And I used to ask Your faithful little ones, my fellow-citizens - from whom I unconsciously stood exiled - I used flippantly and foolishly to ask, Why, then, does the soul which God created err? But I would not permit any one to ask me, Why, then, does God err? And I contended that Your immutable substance erred of constraint, rather than admit that my mutable substance had gone astray of free will, and erred as a punishment. 27. I was about six or seven and twenty years of age when I wrote those volumes - meditating upon corporeal fictions, which clamoured in the ears of my heart. These I directed, O sweet Truth, to Your inward melody, pondering on the fair and fit, and longing to stay and listen to You, and to rejoice greatly at the Bridegroom's voice, John 3:29 and I could not; for by the voices of my own errors was I driven forth, and by the weight of my own pride was I sinking into the lowest pit. For You did not make me to hear joy and gladness; nor did the bones which were not yet humbled rejoice. 4.16. 28. And what did it profit me that, when scarce twenty years old, a book of Aristotle's, entitled The Ten Predicaments, fell into my hands - on whose very name I hung as on something great and divine, when my rhetoric master of Carthage, and others who were esteemed learned, referred to it with cheeks swelling with pride - I read it alone and understood it? And on my conferring with others, who said that with the assistance of very able masters - who not only explained it orally, but drew many things in the dust - they scarcely understood it, and could tell me no more about it than I had acquired in reading it by myself alone? And the book appeared to me to speak plainly enough of substances, such as man is, and of their qualities, - such as the figure of a man, of what kind it is; and his stature, how many feet high; and his relationship, whose brother he is; or where placed, or when born; or whether he stands or sits, or is shod or armed, or does or suffers anything; and whatever innumerable things might be classed under these nine categories, - of which I have given some examples - or under that chief category of substance. 29. What did all this profit me, seeing it even hindered me, when, imagining that whatsoever existed was comprehended in those ten categories, I tried so to understand, O my God, Your wonderful and unchangeable unity as if Thou also had been subjected to Your own greatness or beauty, so that they should exist in You as their subject, like as in bodies, whereas You Yourself art Your greatness and beauty? But a body is not great or fair because it is a body, seeing that, though it were less great or fair, it should nevertheless be a body. But that which I had conceived of You was falsehood, not truth - fictions of my misery, not the supports of Your blessedness. For You had commanded, and it was done in me, that the earth should bring forth briars and thorns to me, Isaiah 32:13 and that with labour I should get my bread. Genesis 3:19 30. And what did it profit me that I, the base slave of vile affections, read unaided, and understood, all the books that I could get of the so-called liberal arts? And I took delight in them, but knew not whence came whatever in them was true and certain. For my back then was to the light, and my face towards the things enlightened; whence my face, with which I discerned the things enlightened, was not itself enlightened. Whatever was written either on rhetoric or logic, geometry, music, or arithmetic, did I, without any great difficulty, and without the teaching of any man, understand, as You know, O Lord my God, because both quickness of comprehension and acuteness of perception are Your gifts. Yet did I not thereupon sacrifice to You. So, then, it served not to my use, but rather to my destruction, since I went about to get so good a portion of my substance Luke 15:12 into my own power; and I kept not my strength for You, but went away from You into a far country, to waste it upon harlotries. Luke 15:13 For what did good abilities profit me, if I did not employ them to good uses? For I did not perceive that those arts were acquired with great difficulty, even by the studious and those gifted with genius, until I endeavoured to explain them to such; and he was the most proficient in them who followed my explanations not too slowly. 31. But what did this profit me, supposing that Thou, O Lord God, the Truth, were a bright and vast body, and I a piece of that body? Perverseness too great! But such was I. Nor do I blush, O my God, to confess to You Your mercies towards me, and to call upon You - I, who blushed not then to avow before men my blasphemies, and to bark against You. What profited me then my nimble wit in those sciences and all those knotty volumes, disentangled by me without help from a human master, seeing that I erred so odiously, and with such sacrilegious baseness, in the doctrine of piety? Or what impediment was it to Your little ones to have a far slower wit, seeing that they departed not far from You, that in the nest of Your Church they might safely become fledged, and nourish the wings of charity by the food of a sound faith? O Lord our God, under the shadow of Your wings let us hope, defend us, and carry us. You will carry us both when little, and even to grey hairs will You carry us; Isaiah 46:4 for our firmness, when it is Thou, then is it firmness; but when it is our own, then it is infirmity. Our good lives always with You, from which when we are averted we are perverted. Let us now, O Lord, return, that we be not overturned, because with You our good lives without any eclipse, which good You Yourself art. And we need not fear lest we should find no place unto which to return because we fell away from it; for when we were absent, our home - Your Eternity - fell not. 7.1. 1. Dead now was that evil and abominable youth of mine, and I was passing into early manhood: as I increased in years, the fouler became I in vanity, who could not conceive of any substance but such as I saw with my own eyes. I thought not of You, O God, under the form of a human body. Since the time I began to hear something of wisdom, I always avoided this; and I rejoiced to have found the same in the faith of our spiritual mother, Your Catholic Church. But what else to imagine You I knew not. And I, a man, and such a man, sought to conceive of You, the sovereign and only true God; and I did in my inmost heart believe that You were incorruptible, and inviolable, and unchangeable; because, not knowing whence or how, yet most plainly did I see and feel sure that that which may be corrupted must be worse than that which cannot, and what cannot be violated did I without hesitation prefer before that which can, and deemed that which suffers no change to be better than that which is changeable. Violently did my heart cry out against all my phantasms, and with this one blow I endeavoured to beat away from the eye of my mind all that unclean crowd which fluttered around it. And lo, being scarce put off, they, in the twinkling of an eye, pressed in multitudes around me, dashed against my face, and beclouded it; so that, though I thought not of You under the form of a human body, yet was I constrained to image You to be something corporeal in space, either infused into the world, or infinitely diffused beyond it - even that incorruptible, inviolable, and unchangeable, which I preferred to the corruptible, and violable, and changeable; since whatsoever I conceived, deprived of this space, appeared as nothing to me, yea, altogether nothing, not even a void, as if a body were removed from its place and the place should remain empty of any body at all, whether earthy, terrestrial, watery, aerial, or celestial, but should remain a void place - a spacious nothing, as it were. 2. I therefore being thus gross-hearted, nor clear even to myself, whatsoever was not stretched over certain spaces, nor diffused, nor crowded together, nor swelled out, or which did not or could not receive some of these dimensions, I judged to be altogether nothing. For over such forms as my eyes are wont to range did my heart then range; nor did I see that this same observation, by which I formed those same images, was not of this kind, and yet it could not have formed them had not itself been something great. In like manner did I conceive of You, Life of my life, as vast through infinite spaces, on every side penetrating the whole mass of the world, and beyond it, all ways, through immeasurable and boundless spaces; so that the earth should have You, the heaven have You, all things have You, and they bounded in You, but Thou nowhere. For as the body of this air which is above the earth prevents not the light of the sun from passing through it, penetrating it, not by bursting or by cutting, but by filling it entirely, so I imagined the body, not of heaven, air, and sea only, but of the earth also, to be pervious to You, and in all its greatest parts as well as smallest penetrable to receive Your presence, by a secret inspiration, both inwardly and outwardly governing all things which You have created. So I conjectured, because I was unable to think of anything else; for it was untrue. For in this way would a greater part of the earth contain a greater portion of You, and the less a lesser; and all things should so be full of You, as that the body of an elephant should contain more of You than that of a sparrow by how much larger it is, and occupies more room; and so should Thou make the portions of Yourself present unto the several portions of the world, in pieces, great to the great, little to the little. But You are not such a one; nor had Thou as yet enlightened my darkness. 7.3. 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. 7.17. 23. And I marvelled that I now loved You, and no phantasm instead of You. And yet I did not merit to enjoy my God, but was transported to You by Your beauty, and presently torn away from You by my own weight, sinking with grief into these inferior things. This weight was carnal custom. Yet was there a remembrance of You with me; nor did I any way doubt that there was one to whom I might cleave, but that I was not yet one who could cleave unto You; for that the body which is corrupted presses down the soul, and the earthly dwelling weighs down the mind which thinks upon many things. Wisdom 9:15 And most certain I was that Your invisible things from the creation of the world are clearly seen, being understood by the things that are made, even Your eternal power and Godhead. Romans 1:20 For, inquiring whence it was that I admired the beauty of bodies whether celestial or terrestrial, and what supported me in judging correctly on things mutable, and pronouncing, This should be thus, this not,- inquiring, then, whence I so judged, seeing I did so judge, I had found the unchangeable and true eternity of Truth, above my changeable mind. And thus, by degrees, I passed from bodies to the soul, which makes use of the senses of the body to perceive; and thence to its inward faculty, to which the bodily senses represent outward things, and up to which reach the capabilities of beasts; and thence, again, I passed on to the reasoning faculty, unto which whatever is received from the senses of the body is referred to be judged, which also, finding itself to be variable in me, raised itself up to its own intelligence, and from habit drew away my thoughts, withdrawing itself from the crowds of contradictory phantasms; that so it might find out that light by which it was besprinkled, when, without all doubting, it cried out, that the unchangeable was to be preferred before the changeable; whence also it knew that unchangeable, which, unless it had in some way known, it could have had no sure ground for preferring it to the changeable. And thus, with the flash of a trembling glance, it arrived at that which is. And then I saw Your invisible things understood by the things that are made. Romans 1:20 But I was not able to fix my gaze thereon; and my infirmity being beaten back, I was thrown again on my accustomed habits, carrying along with me naught but a loving memory thereof, and an appetite for what I had, as it were, smelt the odour of, but was not yet able to eat. 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. 9.10. 23. As the day now approached on which she was to depart this life (which day Thou knew, we did not), it fell out - Thou, as I believe, by Your secret ways arranging it - that she and I stood alone, leaning in a certain window, from which the garden of the house we occupied at Ostia could be seen; at which place, removed from the crowd, we were resting ourselves for the voyage, after the fatigues of a long journey. We then were conversing alone very pleasantly; and, forgetting those things which are behind, and reaching forth unto those things which are before, Philippians 3:13 we were seeking between ourselves in the presence of the Truth, which You are, of what nature the eternal life of the saints would be, which eye has not seen, nor ear heard, neither has entered into the heart of man. But yet we opened wide the mouth of our heart, after those supernal streams of Your fountain, the fountain of life, which is with You; that being sprinkled with it according to our capacity, we might in some measure weigh so high a mystery. 24. And when our conversation had arrived at that point, that the very highest pleasure of the carnal senses, and that in the very brightest material light, seemed by reason of the sweetness of that life not only not worthy of comparison, but not even of mention, we, lifting ourselves with a more ardent affection towards the Selfsame, did gradually pass through all corporeal things, and even the heaven itself, whence sun, and moon, and stars shine upon the earth; yea, we soared higher yet by inward musing, and discoursing, and admiring Your works; and we came to our own minds, and went beyond them, that we might advance as high as that region of unfailing plenty, where You feed Israel for ever with the food of truth, and where life is that Wisdom by whom all these things are made, both which have been, and which are to come; and she is not made, but is as she has been, and so shall ever be; yea, rather, to have been, and to be hereafter, are not in her, but only to be, seeing she is eternal, for to have been and to be hereafter are not eternal. And while we were thus speaking, and straining after her, we slightly touched her with the whole effort of our heart; and we sighed, and there left bound the first-fruits of the Spirit; Romans 8:23 and returned to the noise of our own mouth, where the word uttered has both beginning and end. And what is like Your Word, our Lord, who remains in Himself without becoming old, and makes all things new? Wisdom 7:27 25. We were saying, then, If to any man the tumult of the flesh were silenced - silenced the phantasies of earth, waters, and air - silenced, too, the poles; yea, the very soul be silenced to herself, and go beyond herself by not thinking of herself - silenced fancies and imaginary revelations, every tongue, and every sign, and whatsoever exists by passing away, since, if any could hearken, all these say, We created not ourselves, but were created by Him who abides for ever: If, having uttered this, they now should be silenced, having only quickened our ears to Him who created them, and He alone speak not by them, but by Himself, that we may hear His word, not by fleshly tongue, nor angelic voice, nor sound of thunder, nor the obscurity of a similitude, but might hear Him - Him whom in these we love- without these, like as we two now strained ourselves, and with rapid thought touched on that Eternal Wisdom which remains over all. If this could be sustained, and other visions of a far different kind be withdrawn, and this one ravish, and absorb, and envelope its beholder amid these inward joys, so that his life might be eternally like that one moment of knowledge which we now sighed after, were not this Enter into the joy of Your Lord? Matthew 25:21 And when shall that be? When we shall all rise again; but all shall not be changed. 26. Such things was I saying; and if not after this manner, and in these words, yet, Lord, You know, that in that day when we were talking thus, this world with all its delights grew contemptible to us, even while we spoke. Then said my mother, Son, for myself, I have no longer any pleasure in anything in this life. What I want here further, and why I am here, I know not, now that my hopes in this world are satisfied. There was indeed one thing for which I wished to tarry a little in this life, and that was that I might see you a Catholic Christian before I died. My God has exceeded this abundantly, so that I see you despising all earthly felicity, made His servant - what do I here? 10.30. 41. Verily, You command that I should be continent from the lust of the flesh, and the lust of the eyes, and the pride of life. You have commanded me to abstain from concubinage; and as to marriage itself, You have advised something better than You have allowed. And because You gave it, it was done; and that before I became a dispenser of Your sacrament. But there still exist in my memory - of which I have spoken much - the images of such things as my habits had fixed there; and these rush into my thoughts, though strengthless, when I am awake; but in sleep they do so not only so as to give pleasure, but even to obtain consent, and what very nearly resembles reality. Yea, to such an extent prevails the illusion of the image, both in my soul and in my flesh, that the false persuade me, when sleeping, unto that which the true are not able when waking. Am I not myself at that time, O Lord my God? And there is yet so much difference between myself and myself, in that instant wherein I pass back from waking to sleeping, or return from sleeping to waking! Where, then, is the reason which when waking resists such suggestions? And if the things themselves be forced on it, I remain unmoved. Is it shut up with the eyes? Or is it put to sleep with the bodily senses? But whence, then, comes it to pass, that even in slumber we often resist, and, bearing our purpose in mind, and continuing most chastely in it, yield no assent to such allurements? And there is yet so much difference that, when it happens otherwise, upon awaking we return to peace of conscience; and by this same diversity do we discover that it was not we that did it, while we still feel sorry that in some way it was done in us. 42. Is not Your hand able, O Almighty God, to heal all the diseases of my soul, and by Your more abundant grace to quench even the lascivious motions of my sleep? You will increase in me, O Lord, Your gifts more and more, that my soul may follow me to You, disengaged from the bird-lime of concupiscence; that it may not be in rebellion against itself, and even in dreams not simply not, through sensual images, commit those deformities of corruption, even to the pollution of the flesh, but that it may not even consent unto them. For it is no great thing for the Almighty, who is able to do . . . above all that we ask or think, Ephesians 3:20 to bring it about that no such influence - not even so slight a one as a sign might restrain - should afford gratification to the chaste affection even of one sleeping; and that not only in this life, but at my present age. But what I still am in this species of my ill, have I confessed unto my good Lord; rejoicing with trembling in that which You have given me, and bewailing myself for that wherein I am still imperfect; trusting that You will perfect Your mercies in me, even to the fullness of peace, which both that which is within and that which is without shall have with You, when death is swallowed up in victory. 1 Corinthians 15:54 |
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| 76. Augustine, Commentary On Genesis, 9.14.25, 10.25 (4th cent. CE - 5th cent. CE) Tagged with subjects: •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), eupatheia distinguished from emotion as being true judgement, not disobedient to reason and not unstable •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), hence emotion voluntary •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), roles of the second judgement, explains why distress is misguided even when first judgement is correct, that one's lack of virtue is an evil Found in books: Sorabji (2000) 47, 115 |
| 77. Augustine, On The Holy Trinity, 12.12 (4th cent. CE - 5th cent. CE) Tagged with subjects: •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, eternal recurrence •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, soul survives for a while Found in books: Sorabji (2000) 242 |
78. Augustine, The City of God, 14.6, 14.9 (4th cent. CE - 5th cent. CE) Tagged with subjects: •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 •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), roles of the second judgement, fading of emotion may be explained by fading of second judgement Found in books: Sorabji (2000) 109, 316 | 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 ἀπαθεια, and what the Latins would call, if their language would allow them, impassibilitas, if it be taken to mean an impassibility of spirit and not of body, or, in other words, a freedom from those emotions which are contrary to reason and disturb the mind, then it is obviously a good and most desirable quality, but it is not one which is attainable in this life. For the words of the apostle are the confession, not of the common herd, but of the eminently pious, just, and holy men: If we say we have no sin, we deceive ourselves, and the truth is not in us. 1 John 1:8 When there shall be no sin in a man, then there shall be this απάθεια . At present it is enough if we live without crime; and he who thinks he lives without sin puts aside not sin, but pardon. And if that is to be called apathy, where the mind is the subject of no emotion, then who would not consider this insensibility to be worse than all vices? It may, indeed, reasonably be maintained that the perfect blessedness we hope for shall be free from all sting of fear or sadness; but who that is not quite lost to truth would say that neither love nor joy shall be experienced there? But if by apathy a condition be meant in which no fear terrifies nor any pain annoys, we must in this life renounce such a state if we would live according to God's will, but may hope to enjoy it in that blessedness which is promised as our eternal condition. For that fear of which the Apostle John says, There is no fear in love; but perfect love casts out fear, because fear has torment. He that fears is not made perfect in love, 1 John 4:18 - that fear is not of the same kind as the Apostle Paul felt lest the Corinthians should be seduced by the subtlety of the serpent; for love is susceptible of this fear, yea, love alone is capable of it. But the fear which is not in love is of that kind of which Paul himself says, For you have not received the spirit of bondage again to fear. Romans 8:15 But as for that clean fear which endures for ever, if it is to exist in the world to come (and how else can it be said to endure for ever?), it is not a fear deterring us from evil which may happen, but preserving us in the good which cannot be lost. For where the love of acquired good is unchangeable, there certainly the fear that avoids evil is, if I may say so, free from anxiety. For under the name of clean fear David signifies that will by which we shall necessarily shrink from sin, and guard against it, not with the anxiety of weakness, which fears that we may strongly sin, but with the tranquillity of perfect love. Or if no kind of fear at all shall exist in that most imperturbable security of perpetual and blissful delights, then the expression, The fear of the Lord is clean, enduring for ever, must be taken in the same sense as that other, The patience of the poor shall not perish forever. For patience, which is necessary only where ills are to be borne, shall not be eternal, but that which patience leads us to will be eternal. So perhaps this clean fear is said to endure for ever, because that to which fear leads shall endure. And since this is so - since we must live a good life in order to attain to a blessed life, a good life has all these affections right, a bad life has them wrong. But in the blessed life eternal there will be love and joy, not only right, but also assured; but fear and grief there will be none. Whence it already appears in some sort what manner of persons the citizens of the city of God must be in this their pilgrimage, who live after the spirit, not after the flesh - that is to say, according to God, not according to man - and what manner of persons they shall be also in that immortality whither they are journeying. And the city or society of the wicked, who live not according to God, but according to man, and who accept the doctrines of men or devils in the worship of a false and contempt of the true divinity, is shaken with those wicked emotions as by diseases and disturbances. And if there be some of its citizens who seem to restrain and, as it were, temper those passions, they are so elated with ungodly pride, that their disease is as much greater as their pain is less. And if some, with a vanity monstrous in proportion to its rarity, have become enamored of themselves because they can be stimulated and excited by no emotion, moved or bent by no affection, such persons rather lose all humanity than obtain true tranquillity. For a thing is not necessarily right because it is inflexible, nor healthy because it is insensible. |
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| 79. Basil of Caesarea, Letters, 269, 6 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 175 |
| 80. Stobaeus, Anthology, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •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, oikeiōsis Found in books: Sorabji (2000) 251, 252 |
| 81. Proclus, In Platonis Timaeum Commentarii, 1.212.22, 2.72.14 (5th cent. CE - 5th cent. CE) Tagged with subjects: •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, soul survives for a while •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), god spherical •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), souls spherical Found in books: Sorabji (2000) 189, 238 |
| 82. Damaskios, In Philebum, 87.1-87.4 (5th cent. CE - 6th cent. CE) Tagged with subjects: •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), eupatheia distinguished from emotion as being true judgement, not disobedient to reason and not unstable Found in books: Sorabji (2000) 50 |
| 83. Proclus, Commentary On Plato'S Republic, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 303 |
| 84. John Philoponus, In Aristotelis De Anima Libros Commentaria, None (5th cent. CE - 6th cent. CE) Tagged with subjects: •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), tears, if not assented to, could illustrate idea of first movements, but chrysippus does not make use of this Found in books: Sorabji (2000) 71 |
| 85. Augustine, Letters, 147.42-147.43 (7th cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 115 |
| 86. Pseudo‐Ocellus, In Alcibiadem I, 6.6-7.8 Tagged with subjects: •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, therapy by opposites Found in books: Sorabji (2000) 298 |
| 87. Aristo of Ceos, On Freeing From Pride, None Tagged with subjects: •nan Found in books: Sorabji (2000) 298 |
| 88. Iamblichus, Letters, None Tagged with subjects: •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), rejects plato's tripartition of soul, in favour of unitary rational command centre Found in books: Sorabji (2000) 303 |
| 89. Simplicius of Cilicia, In Aristotelis Physicorum Libros Commentaria, 5.20 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •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, soul survives for a while Found in books: Sorabji (2000) 238 |
| 90. Spinoza Benedict De, Ethica, None Tagged with subjects: •nan Found in books: Sorabji (2000) 43 |
| 91. Pseudo‐Aristotle, Problems, None Tagged with subjects: •nan Found in books: Sorabji (2000) 242 |
| 92. Diogenes of Babylon, Ap.Diogenen Laertium, 7.55 Tagged with subjects: •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), though some inconsistency alleged re division Found in books: Sorabji (2000) 103 |
| 94. Gregory of Nyssa, On The Creation of Man, 12.4 Tagged with subjects: •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), contraction/expansion •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), judgement distinguished from appearance as involving assent •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), tears, if not assented to, could illustrate idea of first movements, but chrysippus does not make use of this Found in books: Sorabji (2000) 41, 71 |
| 95. Aquinas, Thomas, Summa Theologiae, None Tagged with subjects: •nan Found in books: Sorabji (2000) 47 |
| 96. Epicurus, Kuriai Doxai, 2 Tagged with subjects: •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, soul survives for a while Found in books: Sorabji (2000) 237, 248 |
| 97. Stobaeus, Eclogues, None Tagged with subjects: •nan Found in books: Sorabji (2000) 56, 313 |
| 98. Maximus The Confessor, Letter To Marinus, None Tagged with subjects: •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, oikeiōsis Found in books: Sorabji (2000) 338, 339 |
| 100. Justinian, Letter To Menna, Ed Mansi, None Tagged with subjects: •nan Found in books: Sorabji (2000) 189 |
| 101. Nemesius, On The Nature of Man, 21 Tagged with subjects: •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), contraction/expansion •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), judgement distinguished from appearance as involving assent •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), tears, if not assented to, could illustrate idea of first movements, but chrysippus does not make use of this Found in books: Sorabji (2000) 41, 71 |
| 102. Council of Constantinople, Second, Anathemas, 10 Tagged with subjects: •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), god spherical •chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), souls spherical Found in books: Sorabji (2000) 189 |
| 104. Athenaeus, Sophists At Dinner, None Tagged with subjects: •nan Found in books: Sorabji (2000) 49 |
| 105. Musonius Rufus, Ed.Hense, Fragments, None Tagged with subjects: •nan Found in books: Sorabji (2000) 153 |
| 108. Posidonius, Ed.Edelstein–Kidd (See Also Galen, Php, Books 4–5), Fragments, None Tagged with subjects: •nan Found in books: Sorabji (2000) 101 |
| 109. Anon., Epicurea, Ed.Usener, None Tagged with subjects: •nan Found in books: Sorabji (2000) 283 |
| 110. Anon., Scholium On Aristotle, Nicomachean Ethics, None Tagged with subjects: •nan Found in books: Sorabji (2000) 283 |
