| 1. Aristotle, Metaphysics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Jedan (2009) 184 |
| 2. Cicero, On Laws, 1.21-1.25, 1.28-1.34 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Jedan (2009) 111, 126 |
3. Cicero, On The Nature of The Gods, 1.23, 2.54 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cosmic city Found in books: Long (2006) 346 | 1.23. Or were these beauties designed for the sake of men, as your school usually maintains? For the sake of wise men? If so, all this vast effort of construction took place on account of a handful of people. For the sake of fools then? But in the first place there was no reason for god to do a service to the wicked and secondly, what good did he do? inasmuch as all fools are beyond question extremely miserable, precisely because they are fools (for what can be mentioned more miserable than folly?), and in the second place because there are so many troubles in life that, though wise men can assuage them by balancing against them life's advantages, fools can neither avoid their approach nor endure their presence. Those on the other hand who said that the world is itself endowed with life and with wisdom, failed entirely to discern what shape the nature of an intelligent living being could conceivably possess. I will touch on this a little later; 2.54. "This regularity therefore in the stars, this exact punctuality throughout all eternity notwithstanding the great variety of their courses, is to me incomprehensible without rational intelligence and purpose. And if we observe these attributes in the planets, we cannot fail to enrol even them among the number of the gods. "Moreover the so‑called fixed stars also indicate the same intelligence and wisdom. Their revolutions recur daily with exact regularity. It is not the case that they are carried along by the aether or that their courses are fixed in the firmament, as most people ignorant of natural philosophy aver; for the aether is not of such a nature as to hold the stars and cause them to revolve by its own force, since being rare and translucent and of uniform diffused heat, the aether does not appear to be well adapted to contain the stars. |
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4. Dio Chrysostom, Orations, 36.23 (1st cent. CE - missingth cent. CE) Tagged with subjects: •cosmic city Found in books: Jedan (2009) 184 | 36.23. For that, indeed, is the only constitution or city that may be called genuinely happy â the partnership of god with god; even if you include with the gods also everything that has the faculty of reason, mankind being thus included as boys are said to share in citizenship with men, being citizens by birth though not by reason of conceiving and performing the tasks of citizens or sharing in the law, of which they have no comprehension. However, if we take communities of a different kind, though everywhere and in every instance, we may almost say, they are absolutely faulty and worthless as compared with the supreme righteousness of the divine and blessed law and its proper administration, still for our present purpose we shall be supplied with examples of the type that is fairly equitable when compared with that which is utterly corrupt, just as among persons who are all ill we compare the man who had the lightest case with the one who is in worst condition." |
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| 5. Pliny The Elder, Natural History, 94-95 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Jedan (2009) 126 |
| 6. Plutarch, On Common Conceptions Against The Stoics, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cosmic city Found in books: Jedan (2009) 111 |
7. Diogenes Laertius, Lives of The Philosophers, 7.32, 7.94, 7.121 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •cosmic city Found in books: Jedan (2009) 184; Long (2006) 346 | 7.32. Hence he had been well trained even before he left his native place. And thus it came about that on his arrival at Athens he attached himself to Crates. And it seems, he adds, that, when the rest were at a loss how to express their views, Zeno framed a definition of the end. They say that he was in the habit of swearing by capers just as Socrates used to swear by the dog. Some there are, and among them Cassius the Sceptic and his disciples, who accuse Zeno at length. Their first count is that in the beginning of his Republic he pronounced the ordinary education useless: the next is that he applies to all men who are not virtuous the opprobrious epithets of foemen, enemies, slaves, and aliens to one another, parents to children, brothers to brothers, friends to friends. 7.94. Good in general is that from which some advantage comes, and more particularly what is either identical with or not distinct from benefit. Whence it follows that virtue itself and whatever partakes of virtue is called good in these three senses – viz. as being (1) the source from which benefit results; or (2) that in respect of which benefit results, e.g. the virtuous act; or (3) that by the agency of which benefit results, e.g. the good man who partakes in virtue.Another particular definition of good which they give is the natural perfection of a rational being qua rational. To this answers virtue and, as being partakers in virtue, virtuous acts and good men; as also its supervening accessories, joy and gladness and the like. 7.121. But Heraclides of Tarsus, who was the disciple of Antipater of Tarsus, and Athenodorus both assert that sins are not equal.Again, the Stoics say that the wise man will take part in politics, if nothing hinders him – so, for instance, Chrysippus in the first book of his work On Various Types of Life – since thus he will restrain vice and promote virtue. Also (they maintain) he will marry, as Zeno says in his Republic, and beget children. Moreover, they say that the wise man will never form mere opinions, that is to say, he will never give assent to anything that is false; that he will also play the Cynic, Cynicism being a short cut to virtue, as Apollodorus calls it in his Ethics; that he will even turn cannibal under stress of circumstances. They declare that he alone is free and bad men are slaves, freedom being power of independent action, whereas slavery is privation of the same; |
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| 8. Eusebius of Caesarea, Preparation For The Gospel, 15.15 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cosmic city Found in books: Jedan (2009) 46, 47 |
| 9. Stobaeus, Anthology, 2.94.1-2.94.4 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Jedan (2009) 47 |
| 10. Stoic School, Stoicor. Veter. Fragm., 3.199 Tagged with subjects: •cosmic city Found in books: Jedan (2009) 184 |
| 11. Anon., Scholia On Lucan’S Bellum Civile, 75.3-75.8 Tagged with subjects: •cosmic city Found in books: Jedan (2009) 184 |
