| 1. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Graver (2007), Stoicism and Emotion, 226 |
| 2. Aristotle, Soul, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Graver (2007), Stoicism and Emotion, 226 |
3. Cicero, Tusculan Disputations, 3.24-3.25, 3.40, 3.64-3.71, 3.80, 3.83, 4.11, 4.65, 4.76, 4.79, 4.82-4.83 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •chrysippus, on directive faculty Found in books: Graver (2007), Stoicism and Emotion, 233| 3.24. Est igitur causa omnis in opinione, nec vero aegritudinis St. fr. 3, 385 solum, sed etiam reliquarum omnium perturbationum, quae sunt genere quattuor, partibus plures. nam cum omnis perturbatio sit animi motus vel rationis expers vel rationem aspers vel rationi non oboediens, isque motus aut boni aut mali opinione citetur bifariam, quattuor perturbationes aequaliter distributae sunt. nam duae sunt ex opinione boni; quarum altera, voluptas gestiens, id est praeter modum elata aelata G 1 R 1 laetitia, opinione praesentis magni alicuius boni, altera, cupiditas, quae recte vel libido dici potest, quae est inmoderata adpetitio opinati magni boni rationi non obtemperans, post obtemperans add. vel cupiditas recte vel libido dici potest X quae retinent sec. Dav. edd., in v. 17. 8 verba cupiditas — potest delentes. sed ut voluptatis sic cupi- ditatis nomen appositionis locum tenere debebat. de cupiditate autem praedicandam erat 'opinione futuri boni turbatur'; quod cum iam in enuntiato relativo expressum esset, anacoluthon natum est. ad boni 17 V c in mg. adscr. : et quidem magis significat nomen libidinis magnitudinem erroris. itaque in ea cupiditate quae flagrantissima est proprie plerumque nomen hoc ponitur si omnis appetitio opinati boni haec] ut H 3.25. —ergo haec duo genera, voluptas gestiens et libido, bonorum opinione turbantur, ut ut in at corr. V 2 duo reliqua, metus et et om. H s aegritudo, malorum. nam et metus est post metus add. V c s non male. opinio magni mali inpendentis inpendentes G 1 R 1 V 1 ( corr. G 2 R 1 V 1 ) et aegritudo est opinio magni mali praesentis, et quidem recens opinio talis mali, ut in eo rectum recte H videatur esse angi, id autem est, ut ut om. G 1 dolore V is qui doleat oportere opinetur se dolere. his autem perturbationibus, quas in quas in quasi in GKH quas in R vitam vitam Lb. vita ( cf. off. 3,34 ) homini H hominum stultitia quasi quasdam Furias inmittit atque incitat,, 3 omne ... 330, 4 incitat H omnibus viribus atque opibus repugdum est, si volumus hoc, quod datum est vitae, tranquille placideque traducere. Sed cetera alias; nunc aegritudinem, si possumus, depellamus. id enim sit sit (si V 1 )] est Bouh. sed cf. fin. 4,25 propositum, quandoquidem eam tu videri tibi in sapientem cadere dixisti, quod ego nullo modo existimo; taetra enim res est, misera, detestabilis, omni omne GRV ( corr. R 1 V 1 ) contentione, velis, ut ita dicam, remisque fugienda. 3.40. quodsi cui, ut ait idem, simul animus cum re concidit animus rem condidit X corr. V c s , a gravibus illis antiquis philosophis petenda medicina est, non est non V est si non X ab his voluptariis. quam enim isti bonorum copiam dicunt? fac sane esse summum bonum non dolere—quamquam id non vocatur voluptas, sed non necesse est nunc omnia—: idne est, quo traducti luctum levemus? sit sane summum malum dolere: dolore in dolere corr. G 2 K 2 V 2 in eo igitur qui non est, si malo careat, continuone fruitur summo bono? 3.64. haec omnia recta vera debita putantes faciunt in dolore, maximeque declaratur declaratur hoc sana cf. Mue. ( off. 1, 61 ) hoc quasi officii iudicio fieri, quod, si qui forte, cum se in luctu esse vellent, aliquid fecerunt humanius aut si hilarius locuti sunt, revocant se rursus ad maestitiam peccatique se insimulant, quod dolere dolore K 1 V 1 intermiserint. pueros vero matres et magistri castigare etiam solent, nec verbis solum, sed etiam verberibus, si quid in domestico luctu hilarius ab is factum est aut dictum, plorare cogunt. Quid? ipsa remissio luctus cum est consecuta intellectumque intellectaque X corr. V c est est om. K 1 nihil profici maerendo, nonne res declarat fuisse totum illud voluntarium? 3.65. Quid ille Terentianus terentianus K 2 mg. V rec terrentianus X ipse se poeniens, poenitens (pen. K)X e a\g TON T e lM w PO g M e NOC fere X id est e(auto\n timwrou/menos ? Decre/vi tantispe/r decrevi tant. V ( prius t V c ) me minus iniu/riae, Chreme/s, me ... 7 Chreme s V c in r. (s scr. V 1 ) meo gnato fa/cere, dum fia/m miser. hic decernit, ut miser sit. num quis igitur quicquam decernit invitus? malo quidem me quovis dignum deputem— malo se dignum deputat, nisi miser sit. vides Ter. 147. 8. 135 ergo opinionis esse, non naturae malum. Quid, quos res quid quod res H ipsa lugere prohibet? ut apud Homerum cotidianae neces interitusque multorum sedationem maerendi adferunt, apud quem ita dicitur: Namque nimis multos atque omni luce cadentis T 226 cadentis ( i/ptousin ) Man. carentis Cernimus, ut nemo possit maerore vacare. Quo magis est aequum tumulis mandare peremptos Firmo animo et luctum lacrimis finire diurnis. 3.66. Ergo in potestate est abicere dolorem, cum velis, tempori servientem. an est ullum tempus, quoniam quidem res in nostra potestate est, cui cui cum V non ponendae curae et aegritudinis add. Dav. ex s . aut aegritudinis aut curae del. alii ( iam in V curaer sec. Str. ut vid. ) causa serviamus? vides ... 22 serviamus constabat eos, qui concidentem volneribus Cn. Pompeium vidissent, GN. X cum in illo ipso acerbissimo miserrimoque spectaculo sibi timerent, quod se classe hostium circumfusos viderent, nihil aliud tum egisse, nisi ut remiges hortarentur et ut salutem adipiscerentur fuga; posteaquam Tyrum venissent, tum adflictari lamentarique coepisse. timor igitur ab his aegritudinem potuit repellere, ratio ab sapienti viro ab sapienti viro Bentl. ac sapientia vera ( def. Linde Era- nos XII p. 175 ) non poterit? Quid est autem quod plus valeat ad ponendum dolorem, quam cum est intellectum nil nihil KH profici et frustra esse susceptum? si igitur deponi potest, etiam non suscipi potest; voluntate igitur et iudicio suscipi aegritudinem confitendum est. si timor aliquoties ab aegritudine potest repellere ... 351, 6 est H 3.67. Idque idque itaque K 1 indicatur eorum patientia, qui cum multa sint saepe perpessi, facilius ferunt ferant X cf. praef. quicquid accidit, obduruisseque obduruisseque iam Tr. obduruisse quam X (e ex am corr. V 2 ) iam sese sese V contra fortunam arbitrantur, ut ille apud Euripidem: Eur. Phrix. fr. 821 ( Chrys. fr. eth. 482 ) Si mi/hi nunc tristis pri/mum inluxisse/t dies Nec tam ae/rumnoso na/vigavisse/m navigassem X salo, Esse/t dolendi cau/sa, ut iniecto e/culei Freno/ repente ta/ctu exagitantu/r novo; Sed ia/m subactus subiactus GV 1 (i del. 2 ) sub- iectus KRP mi/seriis opto/rpui. obt. KR c defetigatio igitur miseriarum aegritudines cum faciat leniores, intellegi necesse est non rem ipsam causam atque ipsam atque causam W trp. Er. fontem fontem fon in r. V c esse maeroris. 3.68. Philosophi summi nequedum neque nondum X corr. V 3 tamen sapientiam consecuti nonne intellegunt in summo se malo esse? sunt enim insipientes, neque insipientia ullum maius malum est. neque tamen lugent. quid ita? quia huic generi malorum non adfingitur non affingitur V (non af in r. V c n ante g del. idem ) nodfingitur R 1 illa opinio, rectum esse et aequum et ad officium pertinere aegre ferre, quod sapiens non sis, quod idem adfingimus huic aegritudini, in qua luctus inest, quae omnium maxuma est. 3.69. itaque Aristoteles veteres philosophos Arist. fr. 53 accusans, qui existumavissent philosophiam suis ingeniis esse perfectam, ait eos aut stultissimos aut gloriosissimos fuisse; sed sed si V se videre, quod paucis annis magna accessio facta esset, brevi tempore philosophiam plane absolutam fore. Aristoteles . .. 352, 3 fore libere redd. Lact. inst. 3, 28, 20 Theophrastus autem moriens accusasse naturam dicitur, quod cervis et cornicibus vitam diuturnam, quorum id nihil interesset, hominibus, quorum maxime interfuisset, tam tamen KR 1 exiguam vitam dedisset; quorum si aetas potuisset esse longinquior, futurum fuisse ut omnibus perfectis artibus omni doctrina hominum vita erudiretur. querebatur quaerebatur VK 2 quaerebat GK 1 (quer-) R igitur se tum, cum illa videre coepisset, extingui. quid? ex ceteris philosophis nonne optumus et gravissumus quisque confitetur multa se ignorare et multa multa V 2 s multi sibi etiam atque etiam esse discenda? 3.70. neque tamen, cum se in media stultitia, qua nihil quia n. G 1 est peius, haerere intellegant, aegritudine premuntur; nulla enim admiscetur opinio officiosi doloris. Quid, qui non putant lugendum lungendum GV 1 ( prius n eras. ) iungen- dum KR viris? sqq. cf. Hier. epist. 60, 5 qualis fuit Q. Maxumus fuitque maxumus G 2 (quae G 1 ) KV ( ss. m. 3 ) ac fortasse R 1 (Q post fuit in r. m. al. ) efferens efferrens GR 1 V filium consularem, qualis L. Paulus paullus RG 1 e corr. V 1 (l eras. ) cf.p. 263, 17; 274, 19; 457, 7 duobus paucis lucius et marcus X diebus amissis amisis G 1 R 1 V 1 filiis, qualis M. Cato praetore designato mortuo filio, quales reliqui, quos in Consolatione consolationem G -ne V conlegimus. 3.71. quid hos aliud placavit nisi quod luctum et maerorem esse non putabant viri? ergo id, quod alii rectum opites aegritudini se solent dedere, id hi turpe putantes aegritudinem reppulerunt. ex quo intellegitur non in natura, sed in opinione esse aegritudinem. Contra dicuntur haec: quis tam demens, ut sua voluntate maereat? natura adfert dolorem, cui quidem Crantor, inquiunt, vester cedendum putat; premit enim atque instat, nec resisti potest. itaque Oileus oileus V ille apud Sophoclem, qui Telamonem antea de Aiacis morte morte V consolatus esset, is cum audivisset audisset K de suo, fractus est. de cuius commutata mente sic dicitur: Nec ve/ro tanta prae/ditus sapie/ntia Soph.fr. 666 Quisqua/m est, quisquamst edd. qui aliorum aeru/mnam dictis a/dlevans Non i/dem, cum fortu/na mutata i/mpetum Conve/rtat, convertit Sey. clade ut subita X corr. s clade su/bita frangatu/r sua, Ut i/lla ad alios di/cta et praecepta e/xcidant. ex p. G 2 haec cum disputant, hoc student efficere, naturae obsisti nullo modo posse; idem iidem Ern. (idem tamen Phil. 2, 91 al. ) hi (= i cf. praef. ) W et Sey. tamen fatentur graviores aegritudines suscipi, quam natura cogat. quae est igitur amentia—? ut nos quoque idem ab illis illis Urs. ex s allis requiramus. 3.80. Sed nescio quo pacto ab eo, quod erat a te a te ante K propositum, aberravit oratio. tu enim de sapiente quaesieras, cui aut malum videri nullum potest, quod vacet turpitudine, aut ita parvum malum, ut id obruatur sapientia vixque appareat, qui qui add. V 2 nihil opinione adfingat adsumatque ad aegritudinem nec id putet esse rectum, tum post rectum add. V c se quam maxume excruciari luctuque confici, quo pravius nihil esse possit. edocuit tamen ratio, ut mihi quidem videtur, cum hoc ipsum proprie non quaereretur hoc tempore, num num V x nunc X num quid We. sed cf. Mue. quod esset malum nisi quod idem dici turpe posset, tamen ut videremus, viderimus V 1 quicquid esset in aegritudine mali, id non naturale esse, sed voluntario iudicio et opinionis errore contractum. 3.83. Hoc detracto, quod totum est voluntarium, aegritudo erit sublata illa ilia ita G 1 maerens, morsus tamen tamen tantum Bentl. sed cf. p. 323, 11 quo Cic. hic respicit et contractiuncula quaedam contractiuncuculae quaedam (quadam G quandam V 1 ) relinquentur W Non. (relincuntur) corr. Bentl. cf. 9 hanc et Sen. ad Marc. 7, 1 animi relinquetur. hoc... 9 relinquentur Non. 92, 24 hanc dicant sane naturalem, dum aegritudinis nomen absit grave taetrum funestum, quod cum sapientia esse atque, ut ita dicam, habitare nullo modo possit. At quae at quae Bentl. atque stirpes sunt aegritudinis, quam multae, quam amarae! quae ipso ipso om. V trunco everso omnes eligendae elidendae R 2 sunt et, si necesse erit, singulis disputationibus. superest enim nobis hoc, cuicuimodi cuicuimodi cuiusmodi V 3 est, otium. sed ratio una omnium est aegritudinum, plura sed plura H nomina. nam et invidere aegritudinis est et aemulari et obtrectare et misereri et angi, lugere, maerere, aerumna adfici, lamentari, sollicitari, sollicitari add. G 2 dolere, dolore V in molestia esse, adflictari, desperare. 4.11. sit igitur hic hic K 1 fons; utamur tamen in his perturbationibus describendis discrib. Mue. sed cf. Th. l. l. 5, 663 Stoicorum definitionibus et partitionibus, parti cipationibus R 1 particionibus GVH qui mihi videntur in hac quaestione versari acutissime. Est igitur Zenonis haec definitio, ut perturbatio Zeno fr. 205 sit, quod pa/qos pat OC K patos R ( p ex ) PL T w C H ille dicit, aversa a a om. V 1 ( add. c ) recta ratione contra naturam animi commotio. quidam brevius perturbationem esse adpetitum vehementiorem, sed vehementiorem eum volunt esse, qui longius discesserit a naturae constantia. partes autem perturbationum volunt ex duobus opinatis bonis nasci et ex duobus opinatis malis; ita esse quattuor, ex bonis libidinem et laetitiam, ut sit laetitia praesentium bonorum, libido futurorum, ex malis metum et aegritudinem nasci censent, metum futuris, aegritudinem praesentibus; quae enim venientia metuuntur, eadem adficiunt aegritudine aegritudinem K ( corr. 2 ) RH instantia. 4.65. videamus nunc de bonorum, id est de laetitia et de cupiditate. mihi quidem in tota ratione ea, quae eaque KR pertinet pertinet s pertinent X ad animi perturbationem, una res videtur causam continere, omnis eas esse in nostra potestate, omnis iudicio susceptas, omnis voluntarias. hic igitur error est eripiendus, haec detrahenda opinio haec detrahenda opinio ne consererent Gr atque ut in malis opinatis tolerabilia, tollerabilia X ( corr. R c? ) sic in bonis sedatiora sunt efficienda ea quae magna et laetabilia ducuntur. dicuntur W corr. Wo. atque hoc quidem commune malorum et bonorum, bonorum et malorum G 1 ut, si iam difficile sit persuadere nihil earum rerum, quae perturbent perturbant K 1 animum, aut in bonis aut in malis esse habendum, tamen alia ad alium motum curatio sit adhibenda aliaque ratione malevolus, alia amator, alia rursus anxius, alia timidus corrigendus. 4.76. nam ut illa praeteream, quae sunt furoris, futuris K 1 furoris haec ipsa per sese sese V ( exp. 3 ) quam habent levitatem, quae videntur esse mediocria, Iniu/riae Ter. Eun. 59–63 Suspi/ciones i/nimicitiae induciae RV indu/tiae Bellu/m pax rursum! ince/rta haec si tu si tu s sit ut X ( prius t exp. V 3 ) po/stules Ratio/ne certa fa/cere, nihilo plu/s plus add. G 2 agas, Quam si/ des operam, ut cu/m ratione insa/nias. haec inconstantia mutabilitasque mentis quem non ipsa pravitate deterreat? est etiam etiam Man. enim illud, quod in omni perturbatione dicitur, demonstrandum, nullam esse nisi opinabilem, nisi iudicio susceptam, nisi voluntariam. etenim si naturalis amor esset, amor esset ex amorem et K c et amarent omnes et semper amarent et idem amarent, et idem amarent om. H neque alium pudor, alium cogitatio, alium satietas deterreret. etenim ... 26 deterreret H deterret G 1 Ira vero, quae quae -ae in r. V 2 quam diu perturbat animum, dubitationem insaniae non habet, cuius inpulsu imp. KR existit etiam inter fratres tale iurgium: 4.79. Ubi sunt ergo isti, qui iracundiam utilem dicunt —potest utilis esse insania?—aut naturalem? an an s hanc X quicquam est secundum est sec. s es sec. R esse sec. GKV naturam, quod fit repugte ratione? quo modo autem, si naturalis esset ira, ira add. G 2 aut alius alio magis iracundus esset, aut finem haberet prius quam esset aut finem ... 4 esset add. V 3 ulta, ulta Man. ulla ulciscendi lubido, aut quemquam paeniteret, quod fecisset fecisse V 1 per iram? ut Alexandrum regem videmus, qui cum interemisset Clitum clitum iditum K familiarem suum, vix a se manus abstinuit; tanta vis fuit paenitendi. quibus cognitis quis est qui dubitet dubitat K quin hic quoque motus animi sit totus opinabilis ac voluntarius? Quis enim dubitarit quin aegrotationes animi, qualis est avaritia, gloriae cupiditas, ex eo, quod magni magna V aestumetur ea res ex qua animus aegrotat, oriantur? oriantur s oriatur unde intellegi debet perturbationem quoque omnem esse in opinione. 4.82. Sed cognita iam causa perturbationum, quae omnes oriuntur ex iudiciis opinionum et voluntatibus, sit iam huius disputationis modus. scire autem nos nos s vos X oportet cognitis, quoad quoad R 1 V rec quod ad GKR 2 V 1 cognosci ab homine R 1 ( corr. c? ) K possunt ab homine cognosci, bonorum et malorum finibus nihil a a om. K philosophia posse aut maius aut utilius optari quam haec, quae a nobis hoc quadriduo disputata sunt. morte enim contempta et dolore ad patiendum levato adiunximus sedationem aegritudinis, qua nullum homini malum maius est. etsi enim omnis animi perturbatio gravis est nec multum differt ab amentia, tamen ita del. Lb. tamen ita ut ditt. verbi amentia del. Nissen fort. rectius ceteros, cum sunt in aliqua perturbatione aut metus aut laetitiae laetitia V (-ae 3 ) aut cupiditatis, commotos commotus V 1 modo et perturbatos dicere solemus, at eos, qui se qui se ex quis V 2 qua s G 1 aegritudini aegritudinis G 1 ( corr. 1 )K 1 ( corr. c ) V 1 (s eras. ) dediderunt, miseros adflictos affl. KR aerumnosos calamitosos. 4.83. itaque non fortuito factum videtur, sed a te ratione propositum, ut separatim de aegritudine et de ceteris perturbationibus disputaremus; in ea est enim fons miseriarum et caput. sed et alt. et om. V aegritudinis et reliquorum animi morborum una sanatio est, omnis opinabilis esse et voluntarios ea reque requae GKR (quae ... videatur in r. K 1 ) suscipi, quod ita rectum esse videatur. hunc errorem quasi radicem malorum omnium stirpitus stirpitus Statil. Max. ap. Char. GL. 2, 219, 25 philosophia se extracturam pollicetur. | |
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4. Cicero, On The Nature of The Gods, 2.58 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •chrysippus, on directive faculty Found in books: Graver (2007), Stoicism and Emotion, 233 | 2.58. the nature of the world itself, which encloses and contains all things in its embrace, is styled by Zeno not merely 'craftsmanlike' but actually 'a craftsman,' whose foresight plans out the work to serve its use and purpose in every detail. And as the other natural substances are generated, reared and sustained each by its own seeds, so the world-nature experiences all those motions of the will, those impulses of conation and desire, that the Greeks call hormae, and follows these up with the appropriate actions in the same way as do we ourselves, who experience emotions and sensations. Such being the nature of the world-mind, it can therefore correctly be designated as prudence or providence (for in Greek it is termed pronoia); and this providence is chiefly directed and concentrated upon three objects, namely to secure for the world, first, the structure best fitted for survival; next, absolute completeness; but chiefly, consummate beauty and embellishment of every kind. |
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5. Cicero, On Duties, 1.136 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •chrysippus, on directive faculty Found in books: Graver (2007), Stoicism and Emotion, 233| 1.136. Sed quo modo in omni vita rectissime praecipitur, ut perturbationes fugiamus, id est motus animi nimios rationi non optemperantes, sic eius modi motibus sermo debet vacare, ne aut ira exsistat aut cupiditas aliqua aut pigritia aut ignavia aut tale aliquid appareat, maximeque curandum est, ut eos, quibuscum sermonem conferemus, et vereri et diligere videamur. Obiurgationes etiam non numquam incidunt necessariae, in quibus utendum est fortasse et vocis contentione maiore et verborum gravitate acriore, id agendum etiam, ut ea facere videamur irati. Sed, ut ad urendum et secandum, sic ad hoc genus castigandi raro invitique veniemus nec umquam nisi necessario, si nulla reperietur alia medicina; sed tamen ira procul absit,cum qua nihil recte fieri, nihil considerate potest. | 1.136. But as we have a most excellent rule for every phase of life, to avoid exhibitions of passion, that is, mental excitement that is excessive and uncontrolled by reason; so our conversation ought to be free from such emotions: let there be no exhibition of anger or inordinate desire, of indolence or indifference, or anything of the kind. We must also take the greatest care to show courtesy and consideration toward those with whom we converse. It may sometimes happen that there is need of administering reproof. On such occasions we should, perhaps, use a more emphatic tone of voice and more forcible and severe terms and even assume an appearance of being angry. But we shall have recourse to this sort of reproof, as we do to cautery and amputation, rarely and reluctantly â never at all, unless it is unavoidable and no other remedy can be discovered. We may seem angry, but anger should be far from us; for in anger nothing right or judicious can be done. |
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| 6. Seneca The Younger, On Anger, 1.8, 2.2.2, 2.3.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •chrysippus, on directive faculty Found in books: Graver (2007), Stoicism and Emotion, 233 |
| 7. Plutarch, On Stoic Self-Contradictions, 1052 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •chrysippus, on directive faculty Found in books: Graver (2007), Stoicism and Emotion, 226 |
| 8. Epictetus, Fragments, 9.85-9.86 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •chrysippus, on directive faculty Found in books: Graver (2007), Stoicism and Emotion, 233 |
9. Plutarch, On Moral Virtue, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Graver (2007), Stoicism and Emotion, 233 | 450c. In his book Onthe Failure to Lead a Consistent Life Chrysippus has said "Anger is a blind thing: often it prevents our seeing obvious matters, and often it obscures matters which are already apprehended"; and, proceeding a little further, he says, "For the passions, when once raised, drive out the processes of reasoning and all things that appear otherwise than they would have them be, and push forward with violence to actions contrary to reason." He then uses as evidence the words of Meder: Ah woe, alas for me! Where ever were My wits awandering in my body then When Imade choice to do not this, but that? |
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| 10. Seneca The Younger, Letters, 117.13, 121.12-121.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •chrysippus, on directive faculty Found in books: Graver (2007), Stoicism and Emotion, 226 |
| 11. Sextus Empiricus, Against Those In The Disciplines, 7.161-7.163, 7.228-7.231, 7.372, 8.11, 8.70, 8.275, 8.400, 8.409-8.410 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •chrysippus, on directive faculty Found in books: Graver (2007), Stoicism and Emotion, 226 |
| 12. Gellius, Attic Nights, 7.2.6-7.2.7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •chrysippus, on directive faculty Found in books: Graver (2007), Stoicism and Emotion, 233 |
| 13. Hierocles Stoicus, , 4.38-4.53 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •chrysippus, on directive faculty Found in books: Graver (2007), Stoicism and Emotion, 23, 226 |
| 14. Sextus, Outlines of Pyrrhonism, 2.70 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •chrysippus, on directive faculty Found in books: Graver (2007), Stoicism and Emotion, 226 |
15. Diogenes Laertius, Lives of The Philosophers, 7.50-7.51, 7.57, 7.63, 7.110 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •chrysippus, on directive faculty Found in books: Graver (2007), Stoicism and Emotion, 226, 233 | 7.50. There is a difference between the process and the outcome of presentation. The latter is a semblance in the mind such as may occur in sleep, while the former is the act of imprinting something on the soul, that is a process of change, as is set forth by Chrysippus in the second book of his treatise of the Soul (De anima). For, says he, we must not take impression in the literal sense of the stamp of a seal, because it is impossible to suppose that a number of such impressions should be in one and the same spot at one and the same time. The presentation meant is that which comes from a real object, agrees with that object, and has been stamped, imprinted and pressed seal-fashion on the soul, as would not be the case if it came from an unreal object. 7.51. According to them some presentations are data of sense and others are not: the former are the impressions conveyed through one or more sense-organs; while the latter, which are not data of sense, are those received through the mind itself, as is the case with incorporeal things and all the other presentations which are received by reason. of sensuous impressions some are from real objects and are accompanied by yielding and assent on our part. But there are also presentations that are appearances and no more, purporting, as it were, to come from real objects.Another division of presentations is into rational and irrational, the former being those of rational creatures, the latter those of the irrational. Those which are rational are processes of thought, while those which are irrational have no name. Again, some of our impressions are scientific, others unscientific: at all events a statue is viewed in a totally different way by the trained eye of a sculptor and by an ordinary man. 7.57. Seven of the letters are vowels, a, e, ē i, o, u, ō, and six are mutes, b, g, d, k, p, t. There is a difference between voice and speech; because, while voice may include mere noise, speech is always articulate. Speech again differs from a sentence or statement, because the latter always signifies something, whereas a spoken word, as for example βλίτυρι, may be unintelligible – which a sentence never is. And to frame a sentence is more than mere utterance, for while vocal sounds are uttered, things are meant, that is, are matters of discourse. 7.63. To the department dealing with things as such and things signified is assigned the doctrine of expressions, including those which are complete in themselves, as well as judgements and syllogisms and that of defective expressions comprising predicates both direct and reversed.By verbal expression they mean that of which the content corresponds to some rational presentation. of such expressions the Stoics say that some are complete in themselves and others defective. Those are defective the enunciation of which is unfinished, as e.g. writes, for we inquire Who? Whereas in those that are complete in themselves the enunciation is finished, as Socrates writes. And so under the head of defective expressions are ranged all predicates, while under those complete in themselves fall judgements, syllogisms, questions, and inquiries. 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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| 16. Eusebius of Caesarea, Preparation For The Gospel, 15.20.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •chrysippus, on directive faculty Found in books: Graver (2007), Stoicism and Emotion, 226 |
17. Origen, On First Principles, 3.1.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •chrysippus, on directive faculty Found in books: Graver (2007), Stoicism and Emotion, 226 | 3.1.3. But since a rational animal not only has within itself these natural movements, but has moreover, to a greater extent than other animals, the power of reason, by which it can judge and determine regarding natural movements, and disapprove and reject some, while approving and adopting others, so by the judgment of this reason may the movements of men be governed and directed towards a commendable life. And from this it follows that, since the nature of this reason which is in man has within itself the power of distinguishing between good and evil, and while distinguishing possesses the faculty of selecting what it has approved, it may justly be deemed worthy of praise in choosing what is good, and deserving of censure in following that which is base or wicked. This indeed must by no means escape our notice, that in some dumb animals there is found a more regular movement than in others, as in hunting-dogs or war-horses, so that they may appear to some to be moved by a kind of rational sense. But we must believe this to be the result not so much of reason as of some natural instinct, largely bestowed for purposes of that kind. Now, as we had begun to remark, seeing that such is the nature of a rational animal, some things may happen to us human beings from without; and these, coming in contact with our sense of sight, or hearing, or any other of our senses, may incite and arouse us to good movements, or the contrary; and seeing they come to us from an external source, it is not within our own power to prevent their coming. But to determine and approve what use we ought to make of those things which thus happen, is the duty of no other than of that reason within us, i.e., of our own judgment; by the decision of which reason we use the incitement, which comes to us from without for that purpose, which reason approves, our natural movements being determined by its authority either to good actions or the reverse. 3.1.3. The rational animal, however, has, in addition to its phantasial nature, also reason, which judges the phantasies, and disapproves of some and accepts others, in order that the animal may be led according to them. Therefore, since there are in the nature of reason aids towards the contemplation of virtue and vice, by following which, after beholding good and evil, we select the one and avoid the other, we are deserving of praise when we give ourselves to the practice of virtue, and censurable when we do the reverse. We must not, however, be ignorant that the greater part of the nature assigned to all things is a varying quantity among animals, both in a greater and a less degree; so that the instinct in hunting-dogs and in war-horses approaches somehow, so to speak, to the faculty of reason. Now, to fall under some one of those external causes which stir up within us this phantasy or that, is confessedly not one of those things that are dependent upon ourselves; but to determine that we shall use the occurrence in this way or differently, is the prerogative of nothing else than of the reason within us, which, as occasion offers, arouses us towards efforts inciting to what is virtuous and becoming, or turns us aside to what is the reverse. |
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18. Origen, Against Celsus, 4.45 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •chrysippus, on directive faculty Found in books: Graver (2007), Stoicism and Emotion, 233 | 4.45. And whereas Celsus ought to have recognised the love of truth displayed by the writers of sacred Scripture, who have not concealed even what is to their discredit, and thus been led to accept the other and more marvellous accounts as true, he has done the reverse, and has characterized the story of Lot and his daughters (without examining either its literal or its figurative meaning) as worse than the crimes of Thyestes. The figurative signification of that passage of history it is not necessary at present to explain, nor what is meant by Sodom, and by the words of the angels to him who was escaping thence, when they said: Look not behind you, neither stay in all the surrounding district; escape to the mountain, lest you be consumed; nor what is intended by Lot and his wife, who became a pillar of salt because she turned back; nor by his daughters intoxicating their father, that they might become mothers by him. But let us in a few words soften down the repulsive features of the history. The nature of actions - good, bad, and indifferent - has been investigated by the Greeks; and the more successful of such investigators lay down the principle that intention alone gives to actions the character of good or bad, and that all things which are done without a purpose are, strictly speaking, indifferent; that when the intention is directed to a becoming end, it is praiseworthy; when the reverse, it is censurable. They have said, accordingly, in the section relating to things indifferent, that, strictly speaking, for a man to have sexual intercourse with his daughters is a thing indifferent, although such a thing ought not to take place in established communities. And for the sake of hypothesis, in order to show that such an act belongs to the class of things indifferent, they have assumed the case of a wise man being left with an only daughter, the entire human race besides having perished; and they put the question whether the father can fitly have intercourse with his daughter, in order, agreeably to the supposition, to prevent the extermination of mankind. Is this to be accounted sound reasoning among the Greeks, and to be commended by the influential sect of the Stoics; but when young maidens, who had heard of the burning of the world, though without comprehending (its full meaning), saw fire devastating their city and country, and supposing that the only means left of rekindling the flame of human life lay in their father and themselves, should, on such a supposition, conceive the desire that the world should continue, shall their conduct be deemed worse than that of the wise man who, according to the hypothesis of the Stoics, acts becomingly in having intercourse with his daughter in the case already supposed, of all men having been destroyed? I am not unaware, however, that some have taken offense at the desire of Lot's daughters, and have regarded their conduct as very wicked; and have said that two accursed nations - Moab and Ammon - have sprung from that unhallowed intercourse. And yet truly sacred Scripture is nowhere found distinctly approving of their conduct as good, nor yet passing sentence upon it as blameworthy. Nevertheless, whatever be the real state of the case, it admits not only of a figurative meaning, but also of being defended on its own merits. |
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| 19. Origen, Commentary On Matthew, 11.12.21 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •chrysippus, on directive faculty Found in books: Graver (2007), Stoicism and Emotion, 233 |
| 20. Nemesius, On The Nature of Man, 15.212 Tagged with subjects: •chrysippus, on directive faculty Found in books: Graver (2007), Stoicism and Emotion, 226 |
| 21. Anon., Herculaneum Papyrus, 1577 / 1579 Tagged with subjects: •chrysippus, on directive faculty Found in books: Graver (2007), Stoicism and Emotion, 233 |
| 22. Galen, On Hippocrates Epidemics, 6.270 Tagged with subjects: •chrysippus, on directive faculty Found in books: Graver (2007), Stoicism and Emotion, 226 |
| 24. Stobaeus, Eclogues, 1.49.33, 2.7.1-2.7.2, 2.7.9-2.7.10 Tagged with subjects: •chrysippus, on directive faculty Found in books: Graver (2007), Stoicism and Emotion, 27, 226, 233 |
| 26. Origen, Pg, None Tagged with subjects: •nan Found in books: Graver (2007), Stoicism and Emotion, 233 |
| 29. Cicero, Posterior Academics, 1.38 Tagged with subjects: •chrysippus, on directive faculty Found in books: Graver (2007), Stoicism and Emotion, 233 |
