1. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •cleanthes, clement of alexandria Found in books: Brouwer (2013) 153| 150c. τῇ ἡμετέρᾳ τέχνῃ, βασανίζειν δυνατὸν εἶναι παντὶ τρόπῳ πότερον εἴδωλον καὶ ψεῦδος ἀποτίκτει τοῦ νέου ἡ διάνοια ἢ γόνιμόν τε καὶ ἀληθές. ἐπεὶ τόδε γε καὶ ἐμοὶ ὑπάρχει ὅπερ ταῖς μαίαις· ἄγονός εἰμι σοφίας, καὶ ὅπερ ἤδη πολλοί μοι ὠνείδισαν, ὡς τοὺς μὲν ἄλλους ἐρωτῶ, αὐτὸς δὲ οὐδὲν ἀποφαίνομαι περὶ οὐδενὸς διὰ τὸ μηδὲν ἔχειν σοφόν, ἀληθὲς ὀνειδίζουσιν. τὸ δὲ αἴτιον τούτου τόδε· μαιεύεσθαί με ὁ θεὸς ἀναγκάζει, γεννᾶν δὲ ἀπεκώλυσεν. εἰμὶ δὴ οὖν αὐτὸς | |
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2. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •cleanthes, clement of alexandria Found in books: Brouwer (2013) 153| 216d. τοῦτον γιγνώσκει· ἀλλὰ ἐγὼ δηλώσω, ἐπείπερ ἠρξάμην. ὁρᾶτε γὰρ ὅτι Σωκράτης ἐρωτικῶς διάκειται τῶν καλῶν καὶ ἀεὶ περὶ τούτους ἐστὶ καὶ ἐκπέπληκται, καὶ αὖ ἀγνοεῖ πάντα καὶ οὐδὲν οἶδεν. ὡς τὸ σχῆμα αὐτοῦ τοῦτο οὐ σιληνῶδες; σφόδρα γε. τοῦτο γὰρ οὗτος ἔξωθεν περιβέβληται, ὥσπερ ὁ γεγλυμμένος σιληνός· ἔνδοθεν δὲ ἀνοιχθεὶς πόσης οἴεσθε γέμει, ὦ ἄνδρες συμπόται, σωφροσύνης; ἴστε ὅτι οὔτε εἴ τις καλός ἐστι μέλει αὐτῷ οὐδέν, ἀλλὰ καταφρονεῖ τοσοῦτον | 216d. well, I shall reveal him, now that I have begun. Observe how Socrates is amorously inclined to handsome persons; with these he is always busy and enraptured. Again, he is utterly stupid and ignorant, as he affects. Is not this like a Silenus? Exactly. It is an outward casing he wears, similarly to the sculptured Silenus. But if you opened his inside, you cannot imagine how full he is, good cup-companions, of sobriety. I tell you, all the beauty a man may have is nothing to him; he despises it |
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3. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •cleanthes, clement of alexandria Found in books: Brouwer (2013) 153| 229e. ἄλλων ἀμηχάνων πλήθη τε καὶ ἀτοπίαι τερατολόγων τινῶν φύσεων· αἷς εἴ τις ἀπιστῶν προσβιβᾷ κατὰ τὸ εἰκὸς ἕκαστον, ἅτε ἀγροίκῳ τινὶ σοφίᾳ χρώμενος, πολλῆς αὐτῷ σχολῆς δεήσει. ΣΩ. ἐμοὶ δὲ πρὸς αὐτὰ οὐδαμῶς ἐστι σχολή· τὸ δὲ αἴτιον, ὦ φίλε, τούτου τόδε. οὐ δύναμαί πω κατὰ τὸ Δελφικὸν γράμμα γνῶναι ἐμαυτόν· γελοῖον δή μοι φαίνεται | 229e. of strange, inconceivable, portentous natures. If anyone disbelieves in these, and with a rustic sort of wisdom, undertakes to explain each in accordance with probability, he will need a great deal of leisure. Socrates. But I have no leisure for them at all; and the reason, my friend, is this: I am not yet able, as the Delphic inscription has it, to know myself; so it seems to me ridiculous, |
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| 4. Aristotle, Fragments, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •cleanthes, clement of alexandria Found in books: Brouwer (2013) 153 |
| 5. Aristotle, Sophistical Refutations, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Brouwer (2013) 153 |
| 6. Posidonius Apamensis Et Rhodius, Fragments, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cleanthes, clement of alexandria Found in books: Brouwer (2013) 153 |
| 7. Cicero, On Laws, 1.25 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cleanthes, clement of alexandria Found in books: Brouwer (2013) 63 |
8. Cicero, On The Nature of The Gods, 2.153 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cleanthes, clement of alexandria Found in books: Brouwer (2013) 63 | 2.153. "Then moreover hasn't man's reason penetrated even to the sky? We alone of living creatures know the risings and settings and the courses of the stars, the human race has set limits to the day, the month and the year, and has learnt the eclipses of the sun and moon and foretold for all future time their occurrence, their extent and their dates. And contemplating the heavenly bodies the mind arrives at a knowledge of the gods, from which arises piety, with its comrades justice and the rest of the virtues, the sources of a life of happiness that vies with and resembles the divine existence and leaves us inferior to the celestial beings in nothing else save immortality, which is immaterial for happiness. I think that my exposition of these matters has been sufficient to prove how widely man's nature surpasses all other living creatures; and this should make it clear that neither such a conformation and arrangement of the members nor such power of mind and intellect can possibly have been created by chance. |
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| 9. Seneca The Younger, De Constantia Sapientis, 8.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cleanthes, clement of alexandria Found in books: Brouwer (2013) 63 |
| 10. Seneca The Younger, Letters, 59.14, 73.13, 89.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cleanthes, clement of alexandria Found in books: Brouwer (2013) 11, 63 |
| 11. Plutarch, On Common Conceptions Against The Stoics, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cleanthes, clement of alexandria Found in books: Brouwer (2013) 63 |
| 12. Alexander of Aphrodisias, On Fate, 211.13-211.17 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cleanthes, clement of alexandria Found in books: Brouwer (2013) 63 |
| 13. Clement of Alexandria, Exhortation To The Greeks, 6.72.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cleanthes, clement of alexandria Found in books: Brouwer (2013) 153 |
| 14. Clement of Alexandria, Miscellanies, 2.21.130, 2.24.1-2.24.2, 7.88.5-7.88.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cleanthes, clement of alexandria Found in books: Brouwer (2013) 11, 51, 63, 157 |
| 15. Tatian, Oration To The Greeks, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cleanthes, clement of alexandria Found in books: Brouwer (2013) 91 |
| 16. Posidonius Olbiopolitanus, Fragments, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cleanthes, clement of alexandria Found in books: Brouwer (2013) 153 |
17. Diogenes Laertius, Lives of The Philosophers, 2.119, 6.7, 6.26, 6.85-6.86, 7.117 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •cleanthes, clement of alexandria Found in books: Brouwer (2013) 153, 157 | 2.119. It is said that at Athens he so attracted the public that people would run together from the workshops to look at him. And when some one said, Stilpo, they stare at you as if you were some strange creature. No, indeed, said he, but as if I were a genuine man. And, being a consummate master of controversy, he used to demolish even the ideas, and say that he who asserted the existence of Man meant no individual; he did not mean this man or that. For why should he mean the one more than the other? Therefore neither does he mean this individual man. Again, vegetable is not what is shown to me, for vegetable existed ten thousand years ago. Therefore this is not vegetable. The story goes that while in the middle of an argument with Crates he hurried off to buy fish, and, when Crates tried to detain him and urged that he was leaving the argument, his answer was, Not I. I keep the argument though I am leaving you; for the argument will remain, but the fish will soon be sold. 6.7. Being asked what learning is the most necessary, he replied, How to get rid of having anything to unlearn. And he advised that when men are slandered, they should endure it more courageously than if they were pelted with stones.And he used to taunt Plato with being conceited. At all events when in a procession he spied a spirited charger he said, turning to Plato, It seems to me that you would have made just such a proud, showy steed. This because Plato was constantly praising horseflesh. And one day he visited Plato, who was ill, and seeing the basin into which Plato had vomited, remarked, The bile I see, but not the pride. 6.26. And one day when Plato had invited to his house friends coming from Dionysius, Diogenes trampled upon his carpets and said, I trample upon Plato's vainglory. Plato's reply was, How much pride you expose to view, Diogenes, by seeming not to be proud. Others tell us that what Diogenes said was, I trample upon the pride of Plato, who retorted, Yes, Diogenes, with pride of another sort. Sotion, however, in his fourth book makes the Cynic address this remark to Plato himself. Diogenes once asked him for wine, and after that also for some dried figs; and Plato sent him a whole jar full. Then the other said, If some one asks you how many two and two are, will you answer, Twenty? So, it seems, you neither give as you are asked nor answer as you are questioned. Thus he scoffed at him as one who talked without end. 6.85. 5. CRATESCrates, son of Ascondas, was a Theban. He too was amongst the Cynic's famous pupils. Hippobotus, however, alleges that he was a pupil not of Diogenes, but of Bryson the Achaean. The following playful lines are attributed to him:There is a city Pera in the midst of wine-dark vapour,Fair, fruitful, passing squalid, owning nought,Into which sails nor fool nor parasiteNor glutton, slave of sensual appetite,But thyme it bears, garlic, and figs and loaves,For which things' sake men fight not each with other,Nor stand to arms for money or for fame. 6.86. There is also his widely circulated day-book, which runs as follows:Set down for the chef ten minas, for the doctorOne drachma, for a flatterer talents five,For counsel smoke, for mercenary beautyA talent, for a philosopher three obols.He was known as the Door-opener – the caller to whom all doors fly open – from his habit of entering every house and admonishing those within. Here is another specimen of his composition:That much I have which I have learnt and thought,The noble lessons taught me by the Muses:But wealth amassed is prey to vanity.And again he says that what he has gained from philosophy isA quart of lupins and to care for no one.This too is quoted as his:Hunger stops love, or, if not hunger, Time,Or, failing both these means of help, – a halter. 7.117. Now they say that the wise man is passionless, because he is not prone to fall into such infirmity. But they add that in another sense the term apathy is applied to the bad man, when, that is, it means that he is callous and relentless. Further, the wise man is said to be free from vanity; for he is indifferent to good or evil report. However, he is not alone in this, there being another who is also free from vanity, he who is ranged among the rash, and that is the bad man. Again, they tell us that all good men are austere or harsh, because they neither have dealings with pleasure themselves nor tolerate those who have. The term harsh is applied, however, to others as well, and in much the same sense as a wine is said to be harsh when it is employed medicinally and not for drinking at all. |
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18. Origen, Against Celsus, 4.29, 6.48 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •cleanthes, clement of alexandria Found in books: Brouwer (2013) 63 | 4.29. But Celsus perhaps has misunderstood certain of those whom he has termed worms, when they affirm that God exists, and that we are next to Him. And he acts like those who would find fault with an entire sect of philosophers, on account of certain words uttered by some rash youth who, after a three days' attendance upon the lectures of a philosopher, should exalt himself above other people as inferior to himself, and devoid of philosophy. For we know that there are many creatures more honourable than man; and we have read that God stands in the congregation of gods, but of gods who are not worshipped by the nations, for all the gods of the nations are idols. We have read also, that God, standing in the congregation of the gods, judges among the gods. We know, moreover, that though there be that are called gods, whether in heaven or in earth (as there be gods many and lords many), but to us there is one God, the Father, of whom are all things, and we in Him; and one Lord Jesus Christ, by whom are all things, and we by Him. And we know that in this way the angels are superior to men; so that men, when made perfect, become like the angels. For in the resurrection they neither marry nor are given in marriage, but the righteous are as the angels in heaven, and also become equal to the angels. We know, too, that in the arrangement of the universe there are certain beings termed thrones, and others dominions, and others powers, and others principalities; and we see that we men, who are far inferior to these, may entertain the hope that by a virtuous life, and by acting in all things agreeably to reason, we may rise to a likeness with all these. And, lastly, because it does not yet appear what we shall be; but we know that when He shall appear, we shall be like God, and shall see Him as He is. And if any one were to maintain what is asserted by some (either by those who possess intelligence or who do not, but have misconceived sound reason), that God exists, and we are next to Him, I would interpret the word we, by using in its stead, We who act according to reason, or rather, We virtuous, who act according to reason. For, in our opinion, the same virtue belongs to all the blessed, so that the virtue of man and of God is identical. And therefore we are taught to become perfect, as our Father in heaven is perfect. No good and virtuous man, then, is a worm rolling in filth, nor is a pious man an ant, nor a righteous man a frog; nor could one whose soul is enlightened with the bright light of truth be reasonably likened to a bird of the night. 6.48. In the next place, when the philosophers of the Porch, who assert that the virtue of God and man is the same, maintain that the God who is over all things is not happier than their wise man, but that the happiness of both is equal, Celsus neither ridicules nor scoffs at their opinion. If, however, holy Scripture says that the perfect man is joined to and made one with the Very Word by means of virtue, so that we infer that the soul of Jesus is not separated from the first-born of all creation, he laughs at Jesus being called Son of God, not observing what is said of Him with a secret and mystical signification in the holy Scriptures. But that we may win over to the reception of our views those who are willing to accept the inferences which flow from our doctrines, and to be benefited thereby, we say that the holy Scriptures declare the body of Christ, animated by the Son of God, to be the whole Church of God, and the members of this body - considered as a whole - to consist of those who are believers; since, as a soul vivifies and moves the body, which of itself has not the natural power of motion like a living being, so the Word, arousing and moving the whole body, the Church, to befitting action, awakens, moreover, each individual member belonging to the Church, so that they do nothing apart from the Word. Since all this, then, follows by a train of reasoning not to be depreciated, where is the difficulty in maintaining that, as the soul of Jesus is joined in a perfect and inconceivable manner with the very Word, so the person of Jesus, generally speaking, is not separated from the only-begotten and first-born of all creation, and is not a different being from Him? But enough here on this subject. |
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| 19. Hermeias of Alexandria, In Platonis Phaedrum Scholia,, 102.10-102.15 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cleanthes, clement of alexandria Found in books: Brouwer (2013) 153 |
| 20. Themistius, Orations, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •cleanthes, clement of alexandria Found in books: Brouwer (2013) 63 |
| 21. Jerome, Ecclesiasticus, 34.8 (5th cent. CE - 5th cent. CE) Tagged with subjects: •cleanthes, clement of alexandria Found in books: Brouwer (2013) 11 |
| 22. Stobaeus, Anthology, 3.593.15 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Brouwer (2013) 63 |
| 23. Proclus, In Platonis Timaeum Commentarii, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 24. Long And Sedley, The Hellenistic Philosophers, None Tagged with subjects: •cleanthes, clement of alexandria Found in books: Brouwer (2013) 11 |
| 25. Stoic School, Stoicor. Veter. Fragm., 1.557, 1.564, 2.1035, 3.54, 3.221, 3.245-3.252, 3.646 Tagged with subjects: •cleanthes, clement of alexandria Found in books: Brouwer (2013) 51, 63, 91, 153 |
| 26. Fds, Fds, 2 Tagged with subjects: •cleanthes, clement of alexandria Found in books: Brouwer (2013) 11 |
| 27. Plutarch, Synopsis, None Tagged with subjects: •cleanthes, clement of alexandria Found in books: Brouwer (2013) 56, 63 |
| 29. Xenocrates Historicus, Fragments, None (missingth cent. CE - Unknownth cent. CE) Tagged with subjects: •nan Found in books: nan nan |
