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Tiresias: The Ancient Mediterranean Religions Source Database

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17 results for "cleanthes"
1. Homer, Iliad, 8.299 (8th cent. BCE - 7th cent. BCE)  Tagged with subjects: •cleanthes, sagehood of the Found in books: Brouwer (2013) 123
8.299. / but from the time when we drave them toward Ilios, even from that moment I lie in wait with my bow and slay the men. Eight long-barbed arrows have I now let fly, and all are lodged in the flesh of youths swift in battle; only this mad dog can I not smite.
2. Antisthenes, Fragments, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Brouwer (2013) 123
3. Antisthenes, Fragments, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Brouwer (2013) 123
4. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •cleanthes, sagehood of Found in books: Brouwer (2013) 128, 129
230a. τοῦτο ἔτι ἀγνοοῦντα τὰ ἀλλότρια σκοπεῖν. ὅθεν δὴ χαίρειν ἐάσας ταῦτα, πειθόμενος δὲ τῷ νομιζομένῳ περὶ αὐτῶν, ὃ νυνδὴ ἔλεγον, σκοπῶ οὐ ταῦτα ἀλλʼ ἐμαυτόν, εἴτε τι θηρίον ὂν τυγχάνω Τυφῶνος πολυπλοκώτερον καὶ μᾶλλον ἐπιτεθυμμένον, εἴτε ἡμερώτερόν τε καὶ ἁπλούστερον ζῷον, θείας τινὸς καὶ ἀτύφου μοίρας φύσει μετέχον. ἀτάρ, ὦ ἑταῖρε, μεταξὺ τῶν λόγων, ἆρʼ οὐ τόδε ἦν τὸ δένδρον ἐφʼ ὅπερ ἦγες ἡμᾶς; 230a. when I do not yet know that, to investigate irrelevant things. And so I dismiss these matters and accepting the customary belief about them, as I was saying just now, I investigate not these things, but myself, to know whether I am a monster more complicated and more furious than Typhon or a gentler and simpler creature, to whom a divine and quiet lot is given by nature. But, my friend, while we were talking, is not this the tree to which you were leading us?
5. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •cleanthes, sagehood of Found in books: Brouwer (2013) 128
174b. ὅσοι ἐν φιλοσοφίᾳ διάγουσι. τῷ γὰρ ὄντι τὸν τοιοῦτον ὁ μὲν πλησίον καὶ ὁ γείτων λέληθεν, οὐ μόνον ὅτι πράττει, ἀλλʼ ὀλίγου καὶ εἰ ἄνθρωπός ἐστιν ἤ τι ἄλλο θρέμμα· τί δέ ποτʼ ἐστὶν ἄνθρωπος καὶ τί τῇ τοιαύτῃ φύσει προσήκει διάφορον τῶν ἄλλων ποιεῖν ἢ πάσχειν, ζητεῖ τε καὶ πράγματʼ ἔχει διερευνώμενος. μανθάνεις γάρ που, ὦ Θεόδωρε· ἢ οὔ; ΘΕΟ. ἔγωγε· καὶ ἀληθῆ λέγεις. ΣΩ. τοιγάρτοι, ὦ φίλε, ἰδίᾳ τε συγγιγνόμενος ὁ τοιοῦτος 174b. THEO. Yes, I do; you are right. SOC. Hence it is, my friend, such a man, both in private, when he meets with individuals, and in public, as I said in the beginning,
6. Antisthenes of Rhodes, Fragments, None (3rd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Brouwer (2013) 123
7. Cicero, On The Ends of Good And Evil, 2.7 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •cleanthes, sagehood of Found in books: Brouwer (2013) 134
2.7. istam voluptatem, inquit, Epicurus ignorat? Non semper, inquam; nam interdum nimis nimis minus R etiam novit, quippe qui testificetur ne intellegere quidem se posse ubi sit aut quod sit ullum bonum praeter illud, quod cibo et potione et aurium delectatione et obscena voluptate capiatur. an haec ab eo non dicuntur? Quasi vero me pudeat, inquit, istorum, aut non possim quem ad modum ea dicantur ostendere! Ego vero non dubito, inquam, quin facile possis, nec est quod te pudeat sapienti adsentiri, qui se unus, quod sciam, sapientem profiteri sit ausus. nam Metrodorum non puto ipsum professum, sed, cum appellaretur ab Epicuro, repudiare tantum beneficium noluisse; septem autem illi non suo, sed populorum suffragio omnium nominati sunt. 2.7.  "What then?" he replied; "does not Epicurus recognize pleasure in your sense?" "Not always," said I; "now and then, I admit, he recognizes it only too fully; for he solemnly avows that he cannot even understand what Good there can be or where it can be found, apart from that which is derived from food and drink, the delight of the ears, and the grosser forms of gratification. Do I misrepresent his words?" "Just as if I were ashamed of all that," he cried, "or unable to explain the sense in which it is spoken!" "Oh," said I, "I haven't the least doubt you can explain it with ease. And you have no reason to be ashamed of sharing the opinions of a Wise Man — who stands alone, so far as I am aware, in venturing to arrogate to himself that title. For I do not suppose that Metrodorus himself claimed to be a Wise Man, though he did not care to refuse the compliment when the name was bestowed upon him by Epicurus; while the famous Seven of old received their appellation not by their own votes, but by the universal suffrage of mankind.
8. Plutarch, On Stoic Self-Contradictions, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •cleanthes, sagehood of Found in books: Brouwer (2013) 130, 134
9. Epictetus, Discourses, 3.24.67 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •cleanthes, sagehood of the Found in books: Brouwer (2013) 123
10. Sextus, Outlines of Pyrrhonism, 2.22 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •cleanthes, sagehood of Found in books: Brouwer (2013) 128
11. Alexander of Aphrodisias, On Fate, 3-5 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Brouwer (2013) 130
12. Diogenes Laertius, Lives of The Philosophers, 6.10-6.13, 6.105, 7.4, 7.162, 7.177 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •cleanthes, sagehood of the •cleanthes, sagehood of Found in books: Brouwer (2013) 123, 134
6.10. For he fell in with some youths from Pontus whom the fame of Socrates had brought to Athens, and he led them off to Anytus, whom he ironically declared to be wiser than Socrates; whereupon (it is said) those about him with much indignation drove Anytus out of the city. If he saw a woman anywhere decked out with ornaments, he would hasten to her house and bid her husband bring out his horse and arms, and then, if the man possessed them, let his extravagance alone, for (he said) the man could with these defend himself; but, if he had none, he would bid him strip off the finery.Favourite themes with him were the following. He would prove that virtue can be taught; that nobility belongs to none other than the virtuous. 6.11. And he held virtue to be sufficient in itself to ensure happiness, since it needed nothing else except the strength of a Socrates. And he maintained that virtue is an affair of deeds and does not need a store of words or learning; that the wise man is self-sufficing, for all the goods of others are his; that ill repute is a good thing and much the same as pain; that the wise man will be guided in his public acts not by the established laws but by the law of virtue; that he will also marry in order to have children from union with the handsomest women; furthermore that he will not disdain to love, for only the wise man knows who are worthy to be loved. 6.12. Diocles records the following sayings of his: To the wise man nothing is foreign or impracticable. A good man deserves to be loved. Men of worth are friends. Make allies of men who are at once brave and just. Virtue is a weapon that cannot be taken away. It is better to be with a handful of good men fighting against all the bad, than with hosts of bad men against a handful of good men. Pay attention to your enemies, for they are the first to discover your mistakes. Esteem an honest man above a kinsman. Virtue is the same for women as for men. Good actions are fair and evil actions foul. Count all wickedness foreign and alien. 6.13. Wisdom is a most sure stronghold which never crumbles away nor is betrayed. Walls of defence must be constructed in our own impregnable reasonings. He used to converse in the gymnasium of Cynosarges (White hound) at no great distance from the gates, and some think that the Cynic school derived its name from Cynosarges. Antisthenes himself too was nicknamed a hound pure and simple. And he was the first, Diocles tells us, to double his cloak and be content with that one garment and to take up a staff and a wallet. Neanthes too asserts that he was the first to double his mantle. Sosicrates, however, in the third book of his Successions of Philosophers says this was first done by Diodorus of Aspendus, who also let his beard grow and used a staff and a wallet. 6.105. They also hold that we should live frugally, eating food for nourishment only and wearing a single garment. Wealth and fame and high birth they despise. Some at all events are vegetarians and drink cold water only and are content with any kind of shelter or tubs, like Diogenes, who used to say that it was the privilege of the gods to need nothing and of god-like men to want but little.They hold, further, that virtue can be taught, as Antisthenes maintains in his Heracles, and when once acquired cannot be lost; and that the wise man is worthy to be loved, impeccable, and a friend to his like; and that we should entrust nothing to fortune. Whatever is intermediate between Virtue and Vice they, in agreement with Ariston of Chios, account indifferent.So much, then, for the Cynics. We must now pass on to the Stoics, whose founder was Zeno, a disciple of Crates. 7.4. For a certain space, then, he was instructed by Crates, and when at this time he had written his Republic, some said in jest that he had written it on Cynosura, i.e. on the dog's tail. Besides the Republic he wrote the following works:of Life according to Nature.of Impulse, or Human Nature.of Emotions.of Duty.of Law.of Greek Education.of Vision.of the Whole World.of Signs.Pythagorean Questions.Universals.of Varieties of Style.Homeric Problems, in five books.of the Reading of Poetry.There are also by him:A Handbook of Rhetoric.Solutions.Two books of Refutations.Recollections of Crates.Ethics.This is a list of his writings. But at last he left Crates, and the men above mentioned were his masters for twenty years. Hence he is reported to have said, I made a prosperous voyage when I suffered shipwreck. But others attribute this saying of his to the time when he was under Crates. 7.162. After meeting Polemo, says Diocles of Magnesia, while Zeno was suffering from a protracted illness, he recanted his views. The Stoic doctrine to which he attached most importance was the wise man's refusal to hold mere opinions. And against this doctrine Persaeus was contending when he induced one of a pair of twins to deposit a certain sum with Ariston and afterwards got the other to reclaim it. Ariston being thus reduced to perplexity was refuted. He was at variance with Arcesilaus; and one day when he saw an abortion in the shape of a bull with a uterus, he said, Alas, here Arcesilaus has had given into his hand an argument against the evidence of the senses. 7.177. 6. SPHAERUSAmongst those who after the death of Zeno became pupils of Cleanthes was Sphaerus of Bosporus, as already mentioned. After making considerable progress in his studies, he went to Alexandria to the court of King Ptolemy Philopator. One day when a discussion had arisen on the question whether the wise man could stoop to hold opinion, and Sphaerus had maintained that this was impossible, the king, wishing to refute him, ordered some waxen pomegranates to be put on the table. Sphaerus was taken in and the king cried out, You have given your assent to a presentation which is false. But Sphaerus was ready with a neat answer. I assented not to the proposition that they are pomegranates, but to another, that there are good grounds for thinking them to be pomegranates. Certainty of presentation and reasonable probability are two totally different things. Mnesistratus having accused him of denying that Ptolemy was a king, his reply was, Being of such quality as he is, Ptolemy is indeed a king.
13. Eusebius of Caesarea, Preparation For The Gospel, 6.8.8-6.8.24 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •cleanthes, sagehood of Found in books: Brouwer (2013) 130, 134
14. Servius, Commentary On The Aeneid, 7.264, 7.432-7.435, 9.90, 9.133 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •cleanthes, sagehood of •cleanthes, sagehood of the Found in books: Brouwer (2013) 123, 127, 128, 129, 130, 134
15. Stobaeus, Anthology, 2.157.8-2.157.9 (5th cent. CE - 5th cent. CE)  Tagged with subjects: •cleanthes, sagehood of the Found in books: Brouwer (2013) 123
16. Stoic School, Stoicor. Veter. Fragm., 1.529, 3.662, 3.668  Tagged with subjects: •cleanthes, sagehood of Found in books: Brouwer (2013) 127, 130
17. Diogenianus, Fr.Ii Gercke, None  Tagged with subjects: •cleanthes, sagehood of Found in books: Brouwer (2013) 130