| 1. Aristotle, Generation of Animals, 2.3 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •confidence, conflagration Found in books: Graver (2007), Stoicism and Emotion, 225 |
| 2. Aristotle, Movement of Animals, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •confidence, conflagration Found in books: Graver (2007), Stoicism and Emotion, 225 |
3. Cicero, Tusculan Disputations, 1.79 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •confidence, conflagration Found in books: Graver (2007), Stoicism and Emotion, 224| 1.79. Bene reprehendis, et se isto modo res habet. credamus igitur igitur etiam K Panaetio a Platone suo dissentienti? quem enim omnibus locis divinum, quem sapientissimum, quem sanctissimum, quem Homerum philosophorum appellat, huius hanc unam sententiam de inmortalitate animorum non probat. volt enim, quod nemo negat, quicquid natum sit interire; nasci autem animos, quod declaret eorum similitudo qui procreentur, quae etiam in ingeniis, non solum in corporibus appareat. alteram autem adfert affert hic X rationem, nihil esse quod doleat, quin id aegrum esse quoque possit; quod autem in morbum cadat, id etiam interiturum; dolere dolore V 1 autem animos, ergo etiam interire. | |
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| 4. Philo of Alexandria, Questions On Genesis, 2.4 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •confidence, conflagration Found in books: Graver (2007), Stoicism and Emotion, 225 |
| 5. Plutarch, On Stoic Self-Contradictions, 1053 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •confidence, conflagration Found in books: Graver (2007), Stoicism and Emotion, 225 |
| 6. Plutarch, On Common Conceptions Against The Stoics, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Graver (2007), Stoicism and Emotion, 225 |
| 7. Alexander of Aphrodisias, On Mixture, 3.216, 10.224 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •confidence, conflagration Found in books: Graver (2007), Stoicism and Emotion, 225 |
| 8. Alexander of Aphrodisias, On The Soul, 2.115 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •confidence, conflagration Found in books: Graver (2007), Stoicism and Emotion, 224 |
| 9. Tertullian, On The Soul, 5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •confidence, conflagration Found in books: Graver (2007), Stoicism and Emotion, 224 |
| 10. Sextus Empiricus, Against Those In The Disciplines, 7.234, 9.71-9.72, 9.110 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •confidence, conflagration Found in books: Graver (2007), Stoicism and Emotion, 225 |
| 11. Clement of Alexandria, Miscellanies, 2.487 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •confidence, conflagration Found in books: Graver (2007), Stoicism and Emotion, 225 |
12. Diogenes Laertius, Lives of The Philosophers, 7.135-7.136, 7.156-7.157 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •confidence, conflagration Found in books: Graver (2007), Stoicism and Emotion, 224, 225 | 7.135. Body is defined by Apollodorus in his Physics as that which is extended in three dimensions, length, breadth, and depth. This is also called solid body. But surface is the extremity of a solid body, or that which has length and breadth only without depth. That surface exists not only in our thought but also in reality is maintained by Posidonius in the third book of his Celestial Phenomena. A line is the extremity of a surface or length without breadth, or that which has length alone. A point is the extremity of a line, the smallest possible mark or dot.God is one and the same with Reason, Fate, and Zeus; he is also called by many other names. 7.136. In the beginning he was by himself; he transformed the whole of substance through air into water, and just as in animal generation the seed has a moist vehicle, so in cosmic moisture God, who is the seminal reason of the universe, remains behind in the moisture as such an agent, adapting matter to himself with a view to the next stage of creation. Thereupon he created first of all the four elements, fire, water, air, earth. They are discussed by Zeno in his treatise On the Whole, by Chrysippus in the first book of his Physics, and by Archedemus in a work On Elements. An element is defined as that from which particular things first come to be at their birth and into which they are finally resolved. 7.156. And there are five terrestrial zones: first, the northern zone which is beyond the arctic circle, uninhabitable because of the cold; second, a temperate zone; a third, uninhabitable because of great heats, called the torrid zone; fourth, a counter-temperate zone; fifth, the southern zone, uninhabitable because of its cold.Nature in their view is an artistically working fire, going on its way to create; which is equivalent to a fiery, creative, or fashioning breath. And the soul is a nature capable of perception. And they regard it as the breath of life, congenital with us; from which they infer first that it is a body and secondly that it survives death. Yet it is perishable, though the soul of the universe, of which the individual souls of animals are parts, is indestructible. 7.157. Zeno of Citium and Antipater, in their treatises De anima, and Posidonius define the soul as a warm breath; for by this we become animate and this enables us to move. Cleanthes indeed holds that all souls continue to exist until the general conflagration; but Chrysippus says that only the souls of the wise do so.They count eight parts of the soul: the five senses, the generative power in us, our power of speech, and that of reasoning. They hold that we see when the light between the visual organ and the object stretches in the form of a cone: so Chrysippus in the second book of his Physics and Apollodorus. The apex of the cone in the air is at the eye, the base at the object seen. Thus the thing seen is reported to us by the medium of the air stretching out towards it, as if by a stick. |
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13. Origen, Against Celsus, 4.48 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •confidence, conflagration Found in books: Graver (2007), Stoicism and Emotion, 225 | 4.48. In the next place, as if he had devoted himself solely to the manifestation of his hatred and dislike of the Jewish and Christian doctrine, he says: The more modest of Jewish and Christian writers give all these things an allegorical meaning; and, Because they are ashamed of these things, they take refuge in allegory. Now one might say to him, that if we must admit fables and fictions, whether written with a concealed meaning or with any other object, to be shameful narratives when taken in their literal acceptation, of what histories can this be said more truly than of the Grecian? In these histories, gods who are sons castrate the gods who are their fathers, and gods who are parents devour their own children, and a goddess-mother gives to the father of gods and men a stone to swallow instead of his own son, and a father has intercourse with his daughter, and a wife binds her own husband, having as her allies in the work the brother of the fettered god and his own daughter! But why should I enumerate these absurd stories of the Greeks regarding their gods, which are most shameful in themselves, even though invested with an allegorical meaning? (Take the instance) where Chrysippus of Soli, who is considered to be an ornament of the Stoic sect, on account of his numerous and learned treatises, explains a picture at Samos, in which Juno was represented as committing unspeakable abominations with Jupiter. This reverend philosopher says in his treatises, that matter receives the spermatic words of the god, and retains them within herself, in order to ornament the universe. For in the picture at Samos Juno represents matter, and Jupiter god. Now it is on account of these, and of countless other similar fables, that we would not even in word call the God of all things Jupiter, or the sun Apollo, or the moon Diana. But we offer to the Creator a worship which is pure, and speak with religious respect of His noble works of creation, not contaminating even in word the things of God; approving of the language of Plato in the Philebus, who would not admit that pleasure was a goddess, so great is my reverence, Protarchus, he says, for the very names of the gods. We verily entertain such reverence for the name of God, and for His noble works of creation, that we would not, even under pretext of an allegorical meaning, admit any fable which might do injury to the young. |
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| 14. Eusebius of Caesarea, Preparation For The Gospel, 15.14.2, 15.20.2, 15.20.6 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •confidence, conflagration Found in books: Graver (2007), Stoicism and Emotion, 225 |
| 15. Cleanthes, Hymn To Zeus, None Tagged with subjects: •confidence, conflagration Found in books: Graver (2007), Stoicism and Emotion, 225 |
| 16. Stobaeus, Eclogues, None Tagged with subjects: •nan Found in books: Graver (2007), Stoicism and Emotion, 225 |
| 18. Galen, Medical Introduction, 14.726 Tagged with subjects: •confidence, conflagration Found in books: Graver (2007), Stoicism and Emotion, 225 |
| 23. Nemesius, On The Nature of Man, 2.67, 2.70, 2.77-2.79, 2.81 Tagged with subjects: •confidence, conflagration Found in books: Graver (2007), Stoicism and Emotion, 224, 225 |
