1. Hebrew Bible, Exodus, 26.33 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Contemplation • Withdrawal (contemplative) • contemplation
Found in books: Corrigan and Rasimus (2013) 356; Putthoff (2016) 65
26.33. וְנָתַתָּה אֶת־הַפָּרֹכֶת תַּחַת הַקְּרָסִים וְהֵבֵאתָ שָׁמָּה מִבֵּית לַפָּרֹכֶת אֵת אֲרוֹן הָעֵדוּת וְהִבְדִּילָה הַפָּרֹכֶת לָכֶם בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקֳּדָשִׁים׃''. None | 26.33. And thou shalt hang up the veil under the clasps, and shalt bring in thither within the veil the ark of the testimony; and the veil shall divide unto you between the holy place and the most holy.''. None |
|
2. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Contemplation • On the Contemplative Life, authenticity of • contemplation
Found in books: Corrigan and Rasimus (2013) 8, 369, 382; Kraemer (2010) 66; Putthoff (2016) 59
|
3. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • contemplation • form, contemplation of • truth, contemplative
Found in books: Ebrey and Kraut (2022) 222, 248, 260; Long (2019) 54, 99; Schibli (2002) 295
248b. πρὸ τῆς ἑτέρας πειρωμένη γενέσθαι. θόρυβος οὖν καὶ ἅμιλλα καὶ ἱδρὼς ἔσχατος γίγνεται, οὗ δὴ κακίᾳ ἡνιόχων πολλαὶ μὲν χωλεύονται, πολλαὶ δὲ πολλὰ πτερὰ θραύονται· πᾶσαι δὲ πολὺν ἔχουσαι πόνον ἀτελεῖς τῆς τοῦ ὄντος θέας ἀπέρχονται, καὶ ἀπελθοῦσαι τροφῇ δοξαστῇ χρῶνται. οὗ δʼ ἕνεχʼ ἡ πολλὴ σπουδὴ τὸ ἀληθείας ἰδεῖν πεδίον οὗ ἐστιν, ἥ τε δὴ προσήκουσα ψυχῆς τῷ ἀρίστῳ νομὴ ἐκ τοῦ ἐκεῖ' 252d. καὶ οὕτω καθʼ ἕκαστον θεόν, οὗ ἕκαστος ἦν χορευτής, ἐκεῖνον τιμῶν τε καὶ μιμούμενος εἰς τὸ δυνατὸν ζῇ, ἕως ἂν ᾖ ἀδιάφθορος καὶ τὴν τῇδε πρώτην γένεσιν βιοτεύῃ, καὶ τούτῳ τῷ τρόπῳ πρός τε τοὺς ἐρωμένους καὶ τοὺς ἄλλους ὁμιλεῖ τε καὶ προσφέρεται. τόν τε οὖν ἔρωτα τῶν καλῶν πρὸς τρόπου ἐκλέγεται ἕκαστος, καὶ ὡς θεὸν αὐτὸν ἐκεῖνον ὄντα ἑαυτῷ οἷον ἄγαλμα τεκταίνεταί τε καὶ κατακοσμεῖ, ὡς '. None | 248b. trampling upon and colliding with one another, each striving to pass its neighbor. So there is the greatest confusion and sweat of rivalry, wherein many are lamed, and many wings are broken through the incompetence of the drivers; and after much toil they all go away without gaining a view of reality, and when they have gone away they feed upon opinion. But the reason of the great eagerness to see where the plain of truth is, lies in the fact that the fitting pasturage for the best part of the soul is in the meadow there, and the wing' 252d. And so it is with the follower of each of the other gods; he lives, so far as he is able, honoring and imitating that god, so long as he is uncorrupted, and is living his first life on earth, and in that way he behaves and conducts himself toward his beloved and toward all others. Now each one chooses his love from the ranks of the beautiful according to his character, and he fashions him and adorns him '. None |
|
4. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Contemplation • Contemplation (θεωρία) • Forms, contemplation of • Virtue, contemplative • Withdrawal (contemplative)
Found in books: Corrigan and Rasimus (2013) 311; Joosse (2021) 65
210e. τοιοῦδε. πειρῶ δέ μοι, ἔφη, τὸν νοῦν προσέχειν ὡς οἷόν τε μάλιστα. ὃς γὰρ ἂν μέχρι ἐνταῦθα πρὸς τὰ ἐρωτικὰ παιδαγωγηθῇ, θεώμενος ἐφεξῆς τε καὶ ὀρθῶς τὰ καλά, πρὸς τέλος ἤδη ἰὼν τῶν ἐρωτικῶν ἐξαίφνης κατόψεταί τι θαυμαστὸν τὴν φύσιν καλόν, τοῦτο ἐκεῖνο, ὦ Σώκρατες, οὗ δὴ ἕνεκεν καὶ οἱ ἔμπροσθεν πάντες πόνοι ἦσαν, πρῶτον μὲν''. None | 210e. aid she, give me the very best of your attention. When a man has been thus far tutored in the lore of love, passing from view to view of beautiful things, in the right and regular ascent, suddenly he will have revealed to him, as he draws to the close of his dealings in love, a wondrous vision, beautiful in its nature; and this, Socrates, is the final object of all those previous toils. First of all, it is ever-existent''. None |
|
5. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Contemplation • Contemplation (θεωρία) • Platonists/Platonism/Plato, on contemplation (θεωρία) • Withdrawal (contemplative) • contemplation • contemplation (θεωρία), Platonists on • human contemplation (theôria, θεωρία) • theoretic or contemplative virtues
Found in books: Brouwer and Vimercati (2020) 124; Corrigan and Rasimus (2013) 311; Joosse (2021) 111, 113, 114, 215; Putthoff (2016) 89, 97; d, Hoine and Martijn (2017) 264
173c. γὰρ εὖ τοῦτο εἴρηκας, ὅτι οὐχ ἡμεῖς οἱ ἐν τῷ τοιῷδε χορεύοντες τῶν λόγων ὑπηρέται, ἀλλʼ οἱ λόγοι ἡμέτεροι ὥσπερ οἰκέται, καὶ ἕκαστος αὐτῶν περιμένει ἀποτελεσθῆναι ὅταν ἡμῖν δοκῇ· οὔτε γὰρ δικαστὴς οὔτε θεατὴς ὥσπερ ποιηταῖς ἐπιτιμήσων τε καὶ ἄρξων ἐπιστατεῖ παρʼ ἡμῖν. ΣΩ. λέγωμεν δή, ὡς ἔοικεν, ἐπεὶ σοί γε δοκεῖ, περὶ τῶν κορυφαίων· τί γὰρ ἄν τις τούς γε φαύλως διατρίβοντας ἐν φιλοσοφίᾳ λέγοι; οὗτοι δέ που ἐκ νέων πρῶτον μὲν εἰς' 176a. λαβόντος ὀρθῶς ὑμνῆσαι θεῶν τε καὶ ἀνδρῶν εὐδαιμόνων βίον ἀληθῆ . ΘΕΟ. εἰ πάντας, ὦ Σώκρατες, πείθοις ἃ λέγεις ὥσπερ ἐμέ, πλείων ἂν εἰρήνη καὶ κακὰ ἐλάττω κατʼ ἀνθρώπους εἴη. ΣΩ. ἀλλʼ οὔτʼ ἀπολέσθαι τὰ κακὰ δυνατόν, ὦ Θεόδωρε— ὑπεναντίον γάρ τι τῷ ἀγαθῷ ἀεὶ εἶναι ἀνάγκη—οὔτʼ ἐν θεοῖς αὐτὰ ἱδρῦσθαι, τὴν δὲ θνητὴν φύσιν καὶ τόνδε τὸν τόπον περιπολεῖ ἐξ ἀνάγκης. διὸ καὶ πειρᾶσθαι χρὴ ἐνθένδε '. None | 173c. SOC. Very well, that is quite appropriate, since it is your wish; and let us speak of the leaders; for why should anyone talk about the inferior philosophers? The leaders, in the first place, from their youth up, remain ignorant of the way to the agora,' 176a. THEO. If, Socrates, you could persuade all men of the truth of what you say as you do me, there would be more peace and fewer evils among mankind. SOC. But it is impossible that evils should be done away with, Theodorus, for there must always be something opposed to the good; and they cannot have their place among the gods, but must inevitably hover about mortal nature and this earth. Therefore we ought to try to escape from earth to the dwelling of the gods as quickly as we can; '. None |
|
6. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Contemplation • Platonists/Platonism/Plato, on contemplation (θεωρία) • Spirit, effects of,, contemplation • contemplation • contemplation (theôria, θεωρία) by Intellect • contemplation (θεωρία), Platonists on • contemplation, and making • production, and contemplation • the Demiurges contemplation (theôria, θεωρία)
Found in books: Brouwer and Vimercati (2020) 125, 129; Corrigan and Rasimus (2013) 8, 372, 373, 374, 375, 379, 390, 391, 392; Frey and Levison (2014) 314; Gerson and Wilberding (2022) 54; Long (2019) 67; Marmodoro and Prince (2015) 132; Putthoff (2016) 97; d, Hoine and Martijn (2017) 102
28a. ἀεί, ὂν δὲ οὐδέποτε; τὸ μὲν δὴ νοήσει μετὰ λόγου περιληπτόν, ἀεὶ κατὰ ταὐτὰ ὄν, τὸ δʼ αὖ δόξῃ μετʼ αἰσθήσεως ἀλόγου δοξαστόν, γιγνόμενον καὶ ἀπολλύμενον, ὄντως δὲ οὐδέποτε ὄν. πᾶν δὲ αὖ τὸ γιγνόμενον ὑπʼ αἰτίου τινὸς ἐξ ἀνάγκης γίγνεσθαι· παντὶ γὰρ ἀδύνατον χωρὶς αἰτίου γένεσιν σχεῖν. ὅτου μὲν οὖν ἂν ὁ δημιουργὸς πρὸς τὸ κατὰ ταὐτὰ ἔχον βλέπων ἀεί, τοιούτῳ τινὶ προσχρώμενος παραδείγματι, τὴν ἰδέαν καὶ δύναμιν αὐτοῦ ἀπεργάζηται, καλὸν ἐξ ἀνάγκης'39e. ὡς ὁμοιότατον ᾖ τῷ τελέῳ καὶ νοητῷ ζῴῳ πρὸς τὴν τῆς διαιωνίας μίμησιν φύσεως. ΤΙ. εἰσὶν δὴ τέτταρες, μία μὲν οὐράνιον θεῶν γένος, ἄλλη δὲ 90a. διὸ φυλακτέον ὅπως ἂν ἔχωσιν τὰς κινήσεις πρὸς ἄλληλα συμμέτρους. τὸ δὲ δὴ περὶ τοῦ κυριωτάτου παρʼ ἡμῖν ψυχῆς εἴδους διανοεῖσθαι δεῖ τῇδε, ὡς ἄρα αὐτὸ δαίμονα θεὸς ἑκάστῳ δέδωκεν, τοῦτο ὃ δή φαμεν οἰκεῖν μὲν ἡμῶν ἐπʼ ἄκρῳ τῷ σώματι, πρὸς δὲ τὴν ἐν οὐρανῷ συγγένειαν ἀπὸ γῆς ἡμᾶς αἴρειν ὡς ὄντας φυτὸν οὐκ ἔγγειον ἀλλὰ οὐράνιον, ὀρθότατα λέγοντες· ἐκεῖθεν γάρ, ὅθεν ἡ πρώτη τῆς ψυχῆς γένεσις ἔφυ, τὸ θεῖον τὴν κεφαλὴν καὶ ῥίζαν ἡμῶν 90c. φρονεῖν μὲν ἀθάνατα καὶ θεῖα, ἄνπερ ἀληθείας ἐφάπτηται, πᾶσα ἀνάγκη που, καθʼ ὅσον δʼ αὖ μετασχεῖν ἀνθρωπίνῃ φύσει ἀθανασίας ἐνδέχεται, τούτου μηδὲν μέρος ἀπολείπειν, ἅτε δὲ ἀεὶ θεραπεύοντα τὸ θεῖον ἔχοντά τε αὐτὸν εὖ κεκοσμημένον τὸν δαίμονα σύνοικον ἑαυτῷ, διαφερόντως εὐδαίμονα εἶναι. θεραπεία δὲ δὴ παντὶ παντὸς μία, τὰς οἰκείας ἑκάστῳ τροφὰς καὶ κινήσεις ἀποδιδόναι. τῷ δʼ ἐν ἡμῖν θείῳ συγγενεῖς εἰσιν κινήσεις αἱ τοῦ παντὸς διανοήσεις '. None | 28a. and has no Becoming? And what is that which is Becoming always and never is Existent? Now the one of these is apprehensible by thought with the aid of reasoning, since it is ever uniformly existent; whereas the other is an object of opinion with the aid of unreasoning sensation, since it becomes and perishes and is never really existent. Again, everything which becomes must of necessity become owing to some Cause; for without a cause it is impossible for anything to attain becoming. But when the artificer of any object, in forming its shape and quality, keeps his gaze fixed on that which is uniform, using a model of this kind, that object, executed in this way, must of necessity'39e. Nature thereof. Tim. And these Forms are four,—one the heavenly kind of gods; 90a. wherefore care must be taken that they have their motions relatively to one another in due proportion. And as regards the most lordly kind of our soul, we must conceive of it in this wise: we declare that God has given to each of us, as his daemon, that kind of soul which is housed in the top of our body and which raises us—seeing that we are not an earthly but a heavenly plant up from earth towards our kindred in the heaven. And herein we speak most truly; for it is by suspending our head and root from that region whence the substance of our soul first came that the Divine Power 90c. must necessarily and inevitably think thoughts that are immortal and divine, if so be that he lays hold on truth, and in so far as it is possible for human nature to partake of immortality, he must fall short thereof in no degree; and inasmuch as he is for ever tending his divine part and duly magnifying that daemon who dwells along with him, he must be supremely blessed. And the way of tendance of every part by every man is one—namely, to supply each with its own congenial food and motion; and for the divine part within us the congenial motion '. None |
|
7. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Contemplation • contemplation
Found in books: Corrigan and Rasimus (2013) 390; Černušková (2016) 290
|
8. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • contemplation (theoria), • philosophy, contemplative • theoria (contemplation),
Found in books: Schibli (2002) 172; Xenophontos and Marmodoro (2021) 164
|
9. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle on contemplation (theôria, θεωρία) • Contemplation • Contemplation (θεωρία) • Forms, contemplation of • Virtue, contemplative • contemplation • contemplation (theoria) • contemplation (theoria), • contemplation, and making • human contemplation (theôria, θεωρία) • intelligible objects, theoretical/contemplative intellect • production, and contemplation
Found in books: Bull Lied and Turner (2011) 404; Joosse (2021) 65; Long (2019) 64, 67; Marmodoro and Prince (2015) 135; Putthoff (2016) 97; Sattler (2021) 94; Segev (2017) 106, 108, 109; Xenophontos and Marmodoro (2021) 129, 225; d, Hoine and Martijn (2017) 260, 263
|
10. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • contemplation (theôria, θεωρία) by Intellect • contemplation, and making • intelligible objects, theoretical/contemplative intellect • production, and contemplation • the Demiurges contemplation (theôria, θεωρία)
Found in books: Marmodoro and Prince (2015) 146; Segev (2017) 13, 99; d, Hoine and Martijn (2017) 106
|
11. Cicero, De Finibus, 5.48-5.49, 5.57-5.58 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • contemplation (Lat. contemplatio = Gr. theōria) • contemplation, • life (Lat. vita = Gr. bios), theoretical, intellectual or contemplative
Found in books: Atkins and Bénatouïl (2021) 180; Tsouni (2019) 142, 143, 146, 167, 168
| 5.48. \xa0"Let us consider the parts of the mind, which are of nobler aspect. The loftier these are, the more unmistakable indications of nature do they afford. So great is our innate love of learning and of knowledge, that no one can doubt that man\'s nature is strongly attracted to these things even without the lure of any profit. Do we notice how children cannot be deterred even by punishment from studying and inquiry into the world around them? Drive them away, and back they come. They delight in knowing things; they are eager to impart their knowledge to others; pageants, games and shows of that sort hold them spell-bound, and they will even endure hunger and thirst so as to be able to see them. Again, take persons who delight in the liberal arts and studies; do we not see them careless of health or business, patiently enduring any inconvenience when under the spell of learning and of science, and repaid for endless toil and trouble by the pleasure they derive from acquiring knowledge? <' "5.49. \xa0For my part I\xa0believe Homer had something of this sort in view in his imaginary account of the songs of the Sirens. Apparently it was not the sweetness of their voices or the novelty and diversity of their songs, but their professions of knowledge that used to attract the passing voyageurs; it was the passion for learning that kept men rooted to the Sirens' rocky shores. This is their invitation to Ulysses (for I\xa0have translated this among other passages of Homer): Ulysses, pride of Argos, turn thy bark And listen to our music. Never yet Did voyager sail these waters blue, but stayed His course, enchanted by our voices sweet, And having filled his soul with harmony, Went on his homeward way a wiser man. We know the direful strife and clash of war That Greece by Heaven's mandate bore to Troy, And whatsoe'er on the wide earth befalls. Homer was aware that his story would not sound plausible if the magic that held his hero immeshed was merely an idle song! It is knowledge that the Sirens offer, and it was no marvel if a lover of wisdom held this dearer than his home. A\xa0passion for miscellaneous omniscience no doubt stamps a man as a mere dilettante; but it must be deemed the mark of a superior mind to be led on by the contemplation of high matters to a passionate love of knowledge. <" "
5.57. \xa0Hence the abler and more accomplished a man is, the less he would care to be alive at all if debarred from taking part in affairs, although allowed to batten on the most exquisite pleasures. Men of ability either choose a life of private activity, or, if of loftier ambition, aspire to a public career of political or military office, or else they devote themselves entirely to study and learning; and the devotees of learning are so far from making pleasure their aim, that they actually endure care, anxiety and loss of sleep, in the exercise of the noblest part of man's nature, the divine element within us (for so we must consider the keen edge of the intellect and the reason), they ask for no pleasure and avoid no toil; they are ceaselessly occupied in marvelling at the discoveries of the ancients or in pursuing new researches of their own; insatiable in their appetite for study, they forget all else besides, and harbour not one base or mean thought. So potent is the spell of these pursuits, that even those who profess to follow other Ends of Goods, defined by utility or pleasure, may yet be seen to spend their whole lives in investigating and unfolding the processes of nature. <" '5.58. \xa0"It is therefore at all events manifest that we are designed by nature for activity. Activities vary in kind, so much so that the more important actually eclipse the less; but the most important are, first (according to my own view and that of those with whose system we are now occupied) the contemplation and the study of the heavenly bodies and of those secrets and mysteries of nature which reason has the capacity to penetrate; secondly, the practice and the theory of politics; thirdly, the principles of Prudence, Temperance, Courage and Justice, with the remaining virtues and the activities consot therewith, all of which we may sum up under the single term of Morality; towards the knowledge and practice of which, when we have grown to maturity, we are led onward by nature\'s own guidance. All things are small in their first beginnings, but they grow larger as they pass through their regular stages of progress. And there is a reason for this, namely that at the moment of birth we possess a certain weakness and softness which prevent our seeing and doing what is best. The radiance of virtue and of happiness, the two things most to be desired, dawns upon us later, and far later still comes a full understanding of their nature. \'Happy the man,\' Plato well says, \'who even in old age has the good fortune to be able to achieve wisdom and true opinions.\' Therefore since enough has been said about the primary goods of nature, let us now consider the more important things that follow later. <''. None |
|
12. Cicero, On The Ends of Good And Evil, 5.48-5.49, 5.57-5.58 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • contemplation (Lat. contemplatio = Gr. theōria) • contemplation, • life (Lat. vita = Gr. bios), theoretical, intellectual or contemplative
Found in books: Atkins and Bénatouïl (2021) 180; Tsouni (2019) 142, 143, 146, 167, 168
5.48. Videamus animi partes, quarum est conspectus illustrior; quae quo sunt excelsiores, eo dant clariora indicia naturae. inditia nature N iudicia natura BE iudicia nature RV tantus est igitur innatus in nobis cognitionis amor et scientiae, ut nemo dubitare possit quin ad eas res hominum natura nullo emolumento invitata rapiatur. videmusne ut pueri ne verberibus quidem a contemplandis rebus perquirendisque deterreantur? ut pulsi ut pulsi P. Man. aut pulsi ( etiam B) recurrant? ut aliquid recurrant ut aliquid cod. Morel. recurrentur aliquid R recurrant aliquid BEV recurrerentur aliquid ( ut vid. ) N 1 recurrerent et aliquid N 2 scire se scire se etiam R gaudeant? ut id aliis narrare gestiant? ut pompa, ludis atque eius modi spectaculis teneantur ob eamque rem vel famem et sitim perferant? quid vero? qui ingenuis ingeniis BER studiis atque artibus delectantur, nonne videmus eos nec valitudinis nec rei familiaris habere rationem omniaque perpeti ipsa cognitione et scientia captos et cum maximis curis et laboribus compensare eam, quam ex discendo capiant, voluptatem? 5.49. ut add. Se. mihi quidem Homerus huius modi quiddam vidisse videatur videatur BER videtur N om. V in iis, quae de Sirenum cantibus finxerit. finxerit RN 1 V finxerint BE finxerat N 2 neque enim vocum suavitate videntur aut novitate quadam et varietate cantandi revocare eos solitae, qui praetervehebantur, sed quia multa se scire profitebantur, ut homines ad earum saxa discendi cupiditate adhaerescerent. ita enim invitant Ulixem—nam verti, ut quaedam Homeri, sic istum ipsum locum—: O decus Argolicum, quin quin N 2 qui puppim flectis, Ulixes, Auribus ut nostros possis agnoscere cantus! Nam nemo haec umquam est transvectus caerula cursu, Quin prius adstiterit vocum dulcedine captus, Post variis avido satiatus pectore musis Doctior ad patrias lapsus pervenerit oras. Nos grave certamen belli clademque tenemus, Graecia quam Troiae divino numine vexit, Omniaque e latis rerum rerum Marsus regum vestigia terris. Vidit Homerus probari fabulam non posse, si cantiunculis tantus irretitus vir teneretur; scientiam pollicentur, quam non erat mirum sapientiae cupido patria esse patria esse (pat a ee, 1 et in ras. a ee ab alt. m. ) N patrie V patria BER cariorem. Atque omnia quidem scire, cuiuscumque modi sint, cupere curiosorum, duci vero maiorum rerum contemplatione ad cupiditatem scientiae summorum virorum est putandum.
5.57. itaque ut quisque optime natus institutusque est, esse omnino nolit in vita, si gerendis gerendis gerundis Non. negotiis orbatus possit possit orbatus Non. paratissimis vesci voluptatibus. si gerendis ... voluptatibus Non. p. 416 nam aut privatim aliquid gerere malunt aut, qui altiore animo sunt, capessunt rem publicam honoribus imperiisque adipiscendis aut totos se ad studia doctrinae conferunt. qua in vita tantum abest ut voluptates consectentur, etiam curas, sollicitudines, vigilias perferunt optimaque parte hominis, quae in nobis divina ducenda est, ingenii et mentis acie fruuntur nec voluptatem requirentes nec fugientes laborem. nec vero intermittunt aut admirationem earum rerum, quae sunt ab antiquis repertae, aut investigationem novarum. quo studio cum satiari non possint, possint Ern. possunt omnium ceterarum rerum obliti nihil abiectum, nihil humile cogitant; tantaque est vis talibus in studiis, ut eos etiam, qui sibi alios proposuerunt fines bonorum, quos utilitate aut voluptate dirigunt, tamen in rebus quaerendis explicandisque naturis aetates conterere videamus. 5.58. Ergo hoc quidem apparet, nos ad agendum esse natos. actionum autem genera plura, ut obscurentur etiam minora maioribus, minora maioribus maioribus minoribus BE maximae autem sunt primum, ut mihi quidem videtur et iis, quorum nunc in ratione versamur, consideratio cognitioque cognitioque N cognitione rerum caelestium et earum, quas a natura occultatas et latentes latentes iacentes R indagare ratio potest, deinde rerum publicarum administratio aut administrandi scientia, tum scientia, tum sciendi que (ēdi que ab alt. m. in ras. ) N prudens, temperata, fortis, iusta fortis, iusta Mdv. forti si iusta B E fortis. Si iusta R fortis et iusta (& in N ab alt. m. in ras. ) NV ratio reliquaeque virtutes et actiones virtutibus congruentes, quae uno verbo complexi omnia honesta dicimus; ad quorum et cognitionem et usum iam corroborati natura ipsa praeeunte deducimur. omnium enim rerum principia parva sunt, sed suis progressionibus usa augentur, nec sine causa; in primo enim ortu inest teneritas teneritas NV Non. temeritas BER ac mollitia mollitia BE Non. mollities RN mollicies V quaedam, in primo ... moll. quaedam Non. p. 495 ut nec res videre optimas nec agere possint. virtutis enim beataeque vitae, quae duo maxime expetenda sunt, serius lumen apparet, multo etiam serius, ut plane qualia sint intellegantur. praeclare enim Plato: Beatum, cui etiam in senectute contigerit, ut sapientiam verasque opiniones assequi possit! Quare, quoniam de primis naturae commodis satis dictum est, nunc de maioribus consequentibusque videamus.''. None | 5.48. \xa0"Let us consider the parts of the mind, which are of nobler aspect. The loftier these are, the more unmistakable indications of nature do they afford. So great is our innate love of learning and of knowledge, that no one can doubt that man\'s nature is strongly attracted to these things even without the lure of any profit. Do we notice how children cannot be deterred even by punishment from studying and inquiry into the world around them? Drive them away, and back they come. They delight in knowing things; they are eager to impart their knowledge to others; pageants, games and shows of that sort hold them spell-bound, and they will even endure hunger and thirst so as to be able to see them. Again, take persons who delight in the liberal arts and studies; do we not see them careless of health or business, patiently enduring any inconvenience when under the spell of learning and of science, and repaid for endless toil and trouble by the pleasure they derive from acquiring knowledge? <' "5.49. \xa0For my part I\xa0believe Homer had something of this sort in view in his imaginary account of the songs of the Sirens. Apparently it was not the sweetness of their voices or the novelty and diversity of their songs, but their professions of knowledge that used to attract the passing voyageurs; it was the passion for learning that kept men rooted to the Sirens' rocky shores. This is their invitation to Ulysses (for I\xa0have translated this among other passages of Homer): Ulysses, pride of Argos, turn thy bark And listen to our music. Never yet Did voyager sail these waters blue, but stayed His course, enchanted by our voices sweet, And having filled his soul with harmony, Went on his homeward way a wiser man. We know the direful strife and clash of war That Greece by Heaven's mandate bore to Troy, And whatsoe'er on the wide earth befalls. Homer was aware that his story would not sound plausible if the magic that held his hero immeshed was merely an idle song! It is knowledge that the Sirens offer, and it was no marvel if a lover of wisdom held this dearer than his home. A\xa0passion for miscellaneous omniscience no doubt stamps a man as a mere dilettante; but it must be deemed the mark of a superior mind to be led on by the contemplation of high matters to a passionate love of knowledge. <" "
5.57. \xa0Hence the abler and more accomplished a man is, the less he would care to be alive at all if debarred from taking part in affairs, although allowed to batten on the most exquisite pleasures. Men of ability either choose a life of private activity, or, if of loftier ambition, aspire to a public career of political or military office, or else they devote themselves entirely to study and learning; and the devotees of learning are so far from making pleasure their aim, that they actually endure care, anxiety and loss of sleep, in the exercise of the noblest part of man's nature, the divine element within us (for so we must consider the keen edge of the intellect and the reason), they ask for no pleasure and avoid no toil; they are ceaselessly occupied in marvelling at the discoveries of the ancients or in pursuing new researches of their own; insatiable in their appetite for study, they forget all else besides, and harbour not one base or mean thought. So potent is the spell of these pursuits, that even those who profess to follow other Ends of Goods, defined by utility or pleasure, may yet be seen to spend their whole lives in investigating and unfolding the processes of nature. <" '5.58. \xa0"It is therefore at all events manifest that we are designed by nature for activity. Activities vary in kind, so much so that the more important actually eclipse the less; but the most important are, first (according to my own view and that of those with whose system we are now occupied) the contemplation and the study of the heavenly bodies and of those secrets and mysteries of nature which reason has the capacity to penetrate; secondly, the practice and the theory of politics; thirdly, the principles of Prudence, Temperance, Courage and Justice, with the remaining virtues and the activities consot therewith, all of which we may sum up under the single term of Morality; towards the knowledge and practice of which, when we have grown to maturity, we are led onward by nature\'s own guidance. All things are small in their first beginnings, but they grow larger as they pass through their regular stages of progress. And there is a reason for this, namely that at the moment of birth we possess a certain weakness and softness which prevent our seeing and doing what is best. The radiance of virtue and of happiness, the two things most to be desired, dawns upon us later, and far later still comes a full understanding of their nature. \'Happy the man,\' Plato well says, \'who even in old age has the good fortune to be able to achieve wisdom and true opinions.\' Therefore since enough has been said about the primary goods of nature, let us now consider the more important things that follow later. <''. None |
|
13. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • contemplation (Lat. contemplatio = Gr. theōria) • contemplation (theoria) • contemplation, and action • human beings, contemplation and action • life (Lat. vita = Gr. bios), theoretical, intellectual or contemplative • structure of human vocation, as contemplation and action, in ancient discourse
Found in books: Dürr (2022) 79; Tsouni (2019) 144; Ward (2021) 41
|
14. Philo of Alexandria, On Giants, 61-64 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • contemplation • the cosmos, contemplation of
Found in books: Birnbaum and Dillon (2020) 226; Despotis and Lohr (2022) 335; Putthoff (2016) 91, 92, 95
| 61. Lastly, those who are born of God are priests and prophets, who have not thought fit to mix themselves up in the constitutions of this world, and to become cosmopolites, but who having raised themselves above all the objects of the mere outward senses, have departed and fixed their views on that world which is perceptible only by the intellect, and have settled there, being inscribed in the state of incorruptible incorporeal ideas. XIV. '62. Accordingly, Abraham, as long as he was abiding in the land of the Chaldaeans, that is to say, in opinion, before he received his new name, and while he was still called Abram, was a man born of heaven, investigating the sublime nature of things on high, and all that took place in these regions, and the causes of them, and studying everything of that kind in the true spirit of philosophy; on which account he received an appellation corresponding to the pursuits to which he devoted himself: for the name Abram, being interpreted, signifies the sublime father, and is a name very fitting for the paternal mind, which in every direction contemplates sublime and heavenly things: for the mind is the father of our composite being, reaching as high as the sky and even farther. 63. But when he became improved, and was about to have his name changed, he then became a man born of God, according to the oracle which was delivered to him, "I am thy God, take care that thou art approved before me, and be thou Blameless." 64. But if the God of the world, being the only God, is also by especial favour the peculiar God of this individual man, then of necessity the man must also be a man of God; for the name Abraham, being interpreted, signifies, "the elect father of sound," the reason of the good man: for he is chosen out of all, and purified, and the father of the voice by which we speak; and being such a character as this, he is assigned to the one only God, whose minister he becomes, and so makes the path of his whole life straight, using in real truth the royal road, the road of the only king who governs all things, turning aside and deviating neither to the left hand nor to the right. XV. '. None |
|
15. Philo of Alexandria, On The Migration of Abraham, 34-35 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Spirit, effects of,, contemplation • contemplation
Found in books: Frey and Levison (2014) 315; Putthoff (2016) 89, 95
| 34. I am not ashamed to relate what has happened to me myself, which I know from having experienced it ten thousand times. Sometimes, when I have desired to come to my usual employment of writing on the doctrines of philosophy, though I have known accurately what it was proper to set down, I have found my mind barren and unproductive, and have been completely unsuccessful in my object, being indigt at my mind for the uncertainty and vanity of its then existent opinions, and filled with amazement at the power of the living God, by whom the womb of the soul is at times opened and at times closed up; '35. and sometimes when I have come to my work empty I have suddenly become full, ideas being, in an invisible manner, showered upon me, and implanted in me from on high; so that, through the influence of divine inspiration, I have become greatly excited, and have known neither the place in which I was nor those who were present, nor myself, nor what I was saying, nor what I was writing; for then I have been conscious of a richness of interpretation, an enjoyment of light, a most penetrating sight, a most manifest energy in all that was to be done, having such an effect on my mind as the clearest ocular demonstration would have on the eyes. VIII. '. None |
|
16. Philo of Alexandria, On The Change of Names, 76 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • contemplation • the cosmos, contemplation of
Found in books: Birnbaum and Dillon (2020) 226; Putthoff (2016) 90
| 76. This is the lesson which we have been taught concerning the man who in word indeed had his name changed, but who in reality changed his nature from the consideration of natural to that of moral philosophy, and who abandoned the contemplation of the world itself for the knowledge of the Being who created the world; by which knowledge he acquired piety, the most excellent of all possessions. XI. ''. None |
|
17. Philo of Alexandria, On The Creation of The World, 77 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • contemplation
Found in books: Despotis and Lohr (2022) 335; Putthoff (2016) 90
| 77. And some one may inquire the cause why it was that man was the last work in the creation of the world. For the Creator and Father created him after every thing else as the sacred scriptures inform us. Accordingly, they who have gone most deeply into the laws, and who to the best of their power have investigated everything that is contained in them with all diligence, say that God, when he had given to man to partake of kindred with himself, grudged him neither reason, which is the most excellent of all gifts, nor anything else that is good; but before his creation, provided for him every thing in the world, as for the animal most resembling himself, and dearest to him, being desirous that when he was born, he should be in want of nothing requisite for living, and for living well; the first of which objects is provided for by the abundance of supplies which are furnished to him for his enjoyment, and the other by his power of contemplation of the heavenly bodies, by which the mind is smitten so as to conceive a love and desire for knowledge on those subjects; owing to which desire, philosophy has sprung up, by which, man, though mortal, is made immortal. ''. None |
|
18. Philo of Alexandria, On Curses, 37-38, 40-42 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • contemplation • the cosmos, contemplation of
Found in books: Birnbaum and Dillon (2020) 217, 299; Putthoff (2016) 89
| 37. What is it then that the gravest philosophers, who have talked in the most grandiloquent manner about divine law and the honour due to God, have determined both to say and to allow to be said, If ye have in ye a mind which is equal to God, which regulating by its own power all the good and bad things which exist among men, occasionally mingles both in certain persons, and sometimes distributes both good and bad to some in an unalloyed state; '38. and if any one accuses you of impiety, make your defence with a good courage, saying that you have been brought up very admirably by your guide and teacher, Cain, who recommended you to honour the powers that are nearest in preference to that cause which was afar off, to whom you ought to attend for many other reasons, and most especially because he showed the power of his doctrine by very evident works, having conquered Abel the expounder of the opposite doctrine, and having removed and destroyed his doctrine as well as himself.
40. But as after Cain had begotten Enoch, one of the posterity of Seth is also subsequently called Enoch, it may be well to consider, whether the two namesakes were men of different or of similar dispositions and characters. And at the same time that we examine this question let us also investigate the differences between other persons bearing the same name. For as Enoch was, so also Methusaleh and Lamech were both descendants of Cain, and they were no less the descendants of Seth also. 41. We must therefore be aware that each of the aforesaid names, being interpreted, has a double signification; for Enoch, being interpreted, means, as I have already said, "thy grace," and Methusaleh means, the sending forth of death. Lamech, again means, humiliation. Now the expression, "Thy grace," is by some persons referred to the mind that is in us; and by more learned and sounder interpreters it is referred to the mind of other persons. 42. They therefore who say that all thinking, and feeling, and speaking, are the free gifts of their own soul, utter an impious and ungodly opinion, and deserve to be classed among the race of Cain, who, though he was not able to master himself, yet dared to assert that he had absolute possession of all other things; but as for those persons who do not claim all the things in creation as their own, but who ascribe them to the divine grace, being men really noble and sprung out of those who were rich long ago, but of those who love virtue and piety, they may be classed under Seth as the author of their race. '. None |
|
19. Philo of Alexandria, On The Special Laws, 1.49 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Contemplation • the cosmos, contemplation of
Found in books: Birnbaum and Dillon (2020) 298; Corrigan and Rasimus (2013) 196
| 1.49. "Do not, then, ever expect to be able to comprehend me nor any one of my powers, in respect of our essence. But, as I have said, I willingly and cheerfully grant unto you such things as you may receive. And this gift is to call you to the beholding of the world and all the things that are in it, which must be comprehended, not indeed by the eyes of the body, but by the sleepless vision of the soul. ''. None |
|
20. Philo of Alexandria, On The Contemplative Life, 29, 32, 58, 67-68 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • On the Contemplative Life, Philos rhetorical purposes of contemporaneous practices • On the Contemplative Life, Taylors contextual approach • On the Contemplative Life, divergent readings • On the Contemplative Life, women (Therapeutrides), description of • Philo, On the Contemplative Life • Taylor, J. E., On the Contemplative Life, contextual approach • Therapeutae, contemplative life of • contemplation
Found in books: Kraemer (2010) 60, 62, 72; König (2012) 135; Putthoff (2016) 89; Taylor (2012) 50
| 29. They have also writings of ancient men, who having been the founders of one sect or another have left behind them many memorials of the allegorical system of writing and explanation, whom they take as a kind of model, and imitate the general fashion of their sect; so that they do not occupy themselves solely in contemplation, but they likewise compose psalms and hymns to God in every kind of metre and melody imaginable, which they of necessity arrange in more dignified rhythm. '
32. And this common holy place to which they all come together on the seventh day is a twofold circuit, being separated partly into the apartment of the men, and partly into a chamber for the women, for women also, in accordance with the usual fashion there, form a part of the audience, having the same feelings of admiration as the men, and having adopted the same sect with equal deliberation and decision;
58. but nevertheless even these, if compared with the banquets of the men of our time who have embraced the contemplative system of life, will appear ridiculous. Each description, indeed, has its own pleasures, but the recorded by Xenophon is the one the delights of which are most in accordance with human nature, for female harp-players, and dancers, and conjurors, and jugglers, and men who do ridiculous things, who pride themselves much on their powers of jesting and of amusing others, and many other species of more cheerful relaxation, are brought forward at it.
67. and after having offered up these prayers the elders sit down to meat, still observing the order in which they were previously arranged, for they do not look on those as elders who are advanced in years and very ancient, but in some cases they esteem those as very young men, if they have attached themselves to this sect only lately, but those whom they call elders are those who from their earliest infancy have grown up and arrived at maturity in the speculative portion of philosophy, which is the most beautiful and most divine part of it. 68. And the women also share in this feast, the greater part of whom, though old, are virgins in respect of their purity (not indeed through necessity, as some of the priestesses among the Greeks are, who have been compelled to preserve their chastity more than they would have done of their own accord), but out of an admiration for and love of wisdom, with which they are desirous to pass their lives, on account of which they are indifferent to the pleasures of the body, desiring not a mortal but an immortal offspring, which the soul that is attached to God is alone able to produce by itself and from itself, the Father having sown in it rays of light appreciable only by the intellect, by means of which it will be able to perceive the doctrines of wisdom. IX. '. None |
|
21. Philo of Alexandria, On The Embassy To Gaius, 5 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Spirit, effects of,, contemplation • contemplation
Found in books: Frey and Levison (2014) 315; Putthoff (2016) 90
| 5. for if the sight of elders, or instructors, or rulers, or parents, excites those who behold them to reverence and orderly conduct, and to an admiration of and desire for a life of moderation and temperance, how great a bulwark of virtue and excellence must we not expect to find in those souls which, after having investigated the nature of every created thing, have learnt to contemplate the uncreated and Divine Being, the first good of all, the one beautiful, and happy, and glorious, and blessed being; better, if one is to tell the plain truth, than the good itself; more beautiful than the beautiful itself; more happy than happiness itself; more blessed than blessedness itself; and, in short, if anything else in the world is so, more perfect than any one of the abovementioned things. ''. None |
|
22. Josephus Flavius, Jewish Antiquities, 13.171 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • On the Contemplative Life, authenticity of • Therapeutae, contemplative life of
Found in books: Kraemer (2010) 65; Taylor (2012) 50
13.171. Κατὰ δὲ τὸν χρόνον τοῦτον τρεῖς αἱρέσεις τῶν ̓Ιουδαίων ἦσαν, αἳ περὶ τῶν ἀνθρωπίνων πραγμάτων διαφόρως ὑπελάμβανον, ὧν ἡ μὲν Φαρισαίων ἐλέγετο, ἡ δὲ Σαδδουκαίων, ἡ τρίτη δὲ ̓Εσσηνῶν.''. None | 13.171. 9. At this time there were three sects among the Jews, who had different opinions concerning human actions; the one was called the sect of the Pharisees, another the sect of the Sadducees, and the other the sect of the Essenes.''. None |
|
23. Josephus Flavius, Jewish War, 2.119, 2.122, 2.124, 2.137, 2.141-2.142, 2.160-2.161 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • On the Contemplative Life, authenticity of • Therapeutae, contemplative life of
Found in books: Kraemer (2010) 65; Taylor (2012) 50
2.119. Τρία γὰρ παρὰ ̓Ιουδαίοις εἴδη φιλοσοφεῖται, καὶ τοῦ μὲν αἱρετισταὶ Φαρισαῖοι, τοῦ δὲ Σαδδουκαῖοι, τρίτον δέ, ὃ δὴ καὶ δοκεῖ σεμνότητα ἀσκεῖν, ̓Εσσηνοὶ καλοῦνται, ̓Ιουδαῖοι μὲν γένος ὄντες, φιλάλληλοι δὲ καὶ τῶν ἄλλων πλέον.' "
2.122. Καταφρονηταὶ δὲ πλούτου, καὶ θαυμάσιον αὐτοῖς τὸ κοινωνικόν, οὐδὲ ἔστιν εὑρεῖν κτήσει τινὰ παρ' αὐτοῖς ὑπερέχοντα: νόμος γὰρ τοὺς εἰς τὴν αἵρεσιν εἰσιόντας δημεύειν τῷ τάγματι τὴν οὐσίαν, ὥστε ἐν ἅπασιν μήτε πενίας ταπεινότητα φαίνεσθαι μήθ' ὑπεροχὴν πλούτου, τῶν δ' ἑκάστου κτημάτων ἀναμεμιγμένων μίαν ὥσπερ ἀδελφοῖς ἅπασιν οὐσίαν εἶναι." "
2.124. Μία δ' οὐκ ἔστιν αὐτῶν πόλις ἀλλ' ἐν ἑκάστῃ μετοικοῦσιν πολλοί. καὶ τοῖς ἑτέρωθεν ἥκουσιν αἱρετισταῖς πάντ' ἀναπέπταται τὰ παρ' αὐτοῖς ὁμοίως ὥσπερ ἴδια, καὶ πρὸς οὓς οὐ πρότερον εἶδον εἰσίασιν ὡς συνηθεστάτους:" "
2.137. Τοῖς δὲ ζηλοῦσιν τὴν αἵρεσιν αὐτῶν οὐκ εὐθὺς ἡ πάροδος, ἀλλ' ἐπὶ ἐνιαυτὸν ἔξω μένοντι τὴν αὐτὴν ὑποτίθενται δίαιταν ἀξινάριόν τε καὶ τὸ προειρημένον περίζωμα καὶ λευκὴν ἐσθῆτα δόντες." "
2.141. τὴν ἀλήθειαν ἀγαπᾶν ἀεὶ καὶ τοὺς ψευδομένους προβάλλεσθαι: χεῖρας κλοπῆς καὶ ψυχὴν ἀνοσίου κέρδους καθαρὰν φυλάξειν καὶ μήτε κρύψειν τι τοὺς αἱρετιστὰς μήθ' ἑτέροις αὐτῶν τι μηνύσειν, κἂν μέχρι θανάτου τις βιάζηται." '2.142. πρὸς τούτοις ὄμνυσιν μηδενὶ μὲν μεταδοῦναι τῶν δογμάτων ἑτέρως ἢ ὡς αὐτὸς μετέλαβεν, ἀφέξεσθαι δὲ λῃστείας καὶ συντηρήσειν ὁμοίως τά τε τῆς αἱρέσεως αὐτῶν βιβλία καὶ τὰ τῶν ἀγγέλων ὀνόματα. τοιούτοις μὲν ὅρκοις τοὺς προσιόντας ἐξασφαλίζονται.' "2.161. δοκιμάζοντες μέντοι τριετίᾳ τὰς γαμετάς, ἐπειδὰν τρὶς καθαρθῶσιν εἰς πεῖραν τοῦ δύνασθαι τίκτειν, οὕτως ἄγονται. ταῖς δ' ἐγκύμοσιν οὐχ ὁμιλοῦσιν, ἐνδεικνύμενοι τὸ μὴ δι' ἡδονὴν ἀλλὰ τέκνων χρείαν γαμεῖν. λουτρὰ δὲ ταῖς γυναιξὶν ἀμπεχομέναις ἐνδύματα, καθάπερ τοῖς ἀνδράσιν ἐν περιζώματι. τοιαῦτα μὲν ἔθη τοῦδε τοῦ τάγματος." '. None | 2.119. 2. For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have.
2.122. 3. These men are despisers of riches, and so very communicative as raises our admiration. Nor is there anyone to be found among them who hath more than another; for it is a law among them, that those who come to them must let what they have be common to the whole order,—insomuch that among them all there is no appearance of poverty, or excess of riches, but every one’s possessions are intermingled with every other’s possessions; and so there is, as it were, one patrimony among all the brethren.
2.124. 4. They have no one certain city, but many of them dwell in every city; and if any of their sect come from other places, what they have lies open for them, just as if it were their own; and they go in to such as they never knew before, as if they had been ever so long acquainted with them.
2.137. 7. But now, if anyone hath a mind to come over to their sect, he is not immediately admitted, but he is prescribed the same method of living which they use, for a year, while he continues excluded; and they give him also a small hatchet, and the fore-mentioned girdle, and the white garment.
2.141. that he will be perpetually a lover of truth, and propose to himself to reprove those that tell lies; that he will keep his hands clear from theft, and his soul from unlawful gains; and that he will neither conceal anything from those of his own sect, nor discover any of their doctrines to others, no, not though anyone should compel him so to do at the hazard of his life. 2.142. Moreover, he swears to communicate their doctrines to no one any otherwise than as he received them himself; that he will abstain from robbery, and will equally preserve the books belonging to their sect, and the names of the angels or messengers. These are the oaths by which they secure their proselytes to themselves. 2.161. However, they try their spouses for three years; and if they find that they have their natural purgations thrice, as trials that they are likely to be fruitful, they then actually marry them. But they do not use to accompany with their wives when they are with child, as a demonstration that they do not marry out of regard to pleasure, but for the sake of posterity. Now the women go into the baths with some of their garments on, as the men do with somewhat girded about them. And these are the customs of this order of Essenes.' '. None |
|
24. New Testament, John, 1.1-1.18, 11.25 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clement of Alexandria,Christian contemplative (γνωστικός) • Contemplation • contemplation
Found in books: Corrigan and Rasimus (2013) 377, 389, 395; Mcglothlin (2018) 15; Ward (2022) 59; Černušková (2016) 279, 290
1.1. ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 1.2. Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. 1.3. πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. 1.4. ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων· 1.5. καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. 1.6. Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάνης· 1.7. οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ. 1.8. οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλʼ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. 1.9. Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον.
1.10. ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω.
1.11. Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον.
1.12. ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ,
1.13. οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν.
1.14. Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔
1.15. Ἰωάνης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων — οὗτος ἦν ὁ εἰπών — Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν·̓
1.16. ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος·
1.17. ὅτι ὁ νόμος διὰ Μωυσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο.
1.18. θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο.
11.25. εἶπεν αὐτῇ ὁ Ἰησοῦς Ἐγώ εἰμι ἡ ἀνάστασις καὶ ἡ ζωή·''. None | 1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men. ' "1.5. The light shines in the darkness, and the darkness hasn't overcome it. " '1.6. There came a man, sent from God, whose name was John. 1.7. The same came as a witness, that he might testify about the light, that all might believe through him. 1.8. He was not the light, but was sent that he might testify about the light. 1.9. The true light that enlightens everyone was coming into the world. ' "
1.10. He was in the world, and the world was made through him, and the world didn't recognize him. " "
1.11. He came to his own, and those who were his own didn't receive him. " "
1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: " '
1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.
1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth.
1.15. John testified about him. He cried out, saying, "This was he of whom I said, \'He who comes after me has surpassed me, for he was before me.\'"
1.16. From his fullness we all received grace upon grace.
1.17. For the law was given through Moses. Grace and truth came through Jesus Christ.
1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him.
11.25. Jesus said to her, "I am the resurrection and the life. He who believes in me, though he die, yet will he live. ''. None |
|
25. Irenaeus, Refutation of All Heresies, 1.1.1 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Contemplation • contemplation
Found in books: Corrigan and Rasimus (2013) 389; Černušková (2016) 279
| 1.1.1. THEY maintain, then, that in the invisible and ineffable heights above there exists a certain perfect, pre-existent AEon, whom they call Proarche, Propator, and Bythus, and describe as being invisible and incomprehensible. Eternal and unbegotten, he remained throughout innumerable cycles of ages in profound serenity and quiescence. There existed along with him Ennoea, whom they also call Charis and Sige. At last this Bythus determined to send forth from himself the beginning of all things, and deposited this production (which he had resolved to bring forth) in his contemporary Sige, even as seed is deposited in the womb. She then, having received this seed, and becoming pregt, gave birth to Nous, who was both similar and equal to him who had produced him, and was alone capable of comprehending his father's greatness. This Nous they call also Monogenes, and Father, and the Beginning of all Things. Along with him was also produced Aletheia; and these four constituted the first and first-begotten Pythagorean Tetrad, which they also denominate the root of all things. For there are first Bythus and Sige, and then Nous and Aletheia. And Monogenes, perceiving for what purpose he had been produced, also himself sent forth Logos and Zoe, being the father of all those who were to come after him, and the beginning and fashioning of the entire Pleroma. By the conjunction of Logos and Zoo were brought forth Anthropos and Ecclesia; and thus was formed the first-begotten Ogdoad, the root and substance of all things, called among them by four names, viz., Bythus, and Nous, and Logos, and Anthropos. For each of these is masculo-feminine, as follows: Propator was united by a conjunction with his Ennoea; then Monogenes, that is Nous, with Aletheia; Logos with Zoe, and Anthropos with Ecclesia."". None |
|
26. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Contemplation • contemplation
Found in books: Corrigan and Rasimus (2013) 310; Černušková (2016) 81
|
27. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Contemplation • Gnostics, on contemplation • contemplation, and making • production, and contemplation
Found in books: Corrigan and Rasimus (2013) 391; Marmodoro and Prince (2015) 133, 144
|
28. Diogenes Laertius, Lives of The Philosophers, 7.130, 8.25 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Clement of Alexandria, Platonism and Stoicism in,, on contemplation and action • Contemplation • contemplation, and action • contemplation, as contemplatio mundi • human beings, contemplation and action • sign production, contemplation of cosmos • structure of human vocation, as contemplation and action, in ancient discourse
Found in books: Ayres and Ward (2021) 133; Corrigan and Rasimus (2013) 383; Dürr (2022) 77; Horkey (2019) 26
| 7.130. Their definition of love is an effort toward friendliness due to visible beauty appearing, its sole end being friendship, not bodily enjoyment. At all events, they allege that Thrasonides, although he had his mistress in his power, abstained from her because she hated him. By which it is shown, they think, that love depends upon regard, as Chrysippus says in his treatise of Love, and is not sent by the gods. And beauty they describe as the bloom or flower of virtue.of the three kinds of life, the contemplative, the practical, and the rational, they declare that we ought to choose the last, for that a rational being is expressly produced by nature for contemplation and for action. They tell us that the wise man will for reasonable cause make his own exit from life, on his country's behalf or for the sake of his friends, or if he suffer intolerable pain, mutilation, or incurable disease." '
8.25. The principle of all things is the monad or unit; arising from this monad the undefined dyad or two serves as material substratum to the monad, which is cause; from the monad and the undefined dyad spring numbers; from numbers, points; from points, lines; from lines, plane figures; from plane figures, solid figures; from solid figures, sensible bodies, the elements of which are four, fire, water, earth and air; these elements interchange and turn into one another completely, and combine to produce a universe animate, intelligent, spherical, with the earth at its centre, the earth itself too being spherical and inhabited round about. There are also antipodes, and our down is their up.'". None |
|
29. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Contemplation • contemplation, and making • production, and contemplation
Found in books: Bull Lied and Turner (2011) 179; Marmodoro and Prince (2015) 144
|
30. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Contemplation • Gnostics, on contemplation • Life, contemplative • Life, contemplative, cf. • Platonists/Platonism/Plato, on contemplation (θεωρία) • Plotinus, Neoplatonist, Part of soul undescended from intelligible world, uninterruptedly contemplates without our normally being conscious of it • Plotinus, on contemplation (θεωρία) • Sun, contemplation of • contemplation • contemplation (theoria) • contemplation (theoria), • contemplation (theôria) • contemplation (theôria), of God • contemplation (theôria), of the sun • contemplation (θεωρία) • contemplation (θεωρία), Platonists on • contemplation (θεωρία), Plotinus on • contemplation, Plotinus' model of • contemplation, and making • contemplation, as all-encompassing • contemplation, of virtue • forms, Platonic, contemplation of • intellect, contemplative • prayer, contemplative • production, and contemplation • theoria (contemplation), • truth, contemplative • virtue, contemplative
Found in books: Brouwer and Vimercati (2020) 126, 264, 267; Corrigan and Rasimus (2013) 310, 317, 318, 319, 320, 322, 332, 334, 335, 338, 345, 358, 371, 379, 450, 455, 456, 469, 475, 476, 477, 478, 479, 499, 502, 506, 512; Dillon and Timotin (2015) 15, 74, 75, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 102, 177; Gerson and Wilberding (2022) 30, 31, 34, 35, 57, 80, 128, 175, 176, 195, 205, 277, 321, 322, 323, 333; Marmodoro and Prince (2015) 131, 133, 134, 135, 137, 138, 139, 140, 141, 143, 144, 145, 146, 147, 148, 169; Putthoff (2016) 97; Sattler (2021) 94, 95, 96; Schibli (2002) 273, 295, 311; Schultz and Wilberding (2022) 90; Sorabji (2000) 203; Xenophontos and Marmodoro (2021) 56, 65, 100
|
31. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Forms, contemplation of • Virtue, contemplative • theoretic or contemplative virtues
Found in books: Joosse (2021) 70; d, Hoine and Martijn (2017) 274
|
32. None, None, nan (5th cent. CE - 6th cent. CE)
Tagged with subjects: • Aristotle on contemplation (theôria, θεωρία) • Contemplation (θεωρία) • Forms, contemplation of • Virtue, contemplative • contemplation (theoria),
Found in books: Joosse (2021) 65, 70, 113; Xenophontos and Marmodoro (2021) 214; d, Hoine and Martijn (2017) 263
|
33. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Contemplation • contemplation (theôria) • contemplation (theôria, θεωρία) • contemplation (theôria, θεωρία) of the Intelligible
Found in books: Corrigan and Rasimus (2013) 374, 377, 380; Dillon and Timotin (2015) 155; d, Hoine and Martijn (2017) 56, 261
|
34. None, None, nan
Tagged with subjects: • contemplation in Chaldaean Oracles • contemplation, and making • production, and contemplation
Found in books: Marmodoro and Prince (2015) 132; d, Hoine and Martijn (2017) 217
|
