| 1. Democritus, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 215, 216 |
| 2. Aristotle, Generation And Corruption, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 232 |
| 3. Aristotle, Parts of Animals, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 232 |
| 4. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 232 |
| 5. Aristotle, Metaphysics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •democritus, evidence and sources Found in books: Wolfsdorf (2020) 232 |
| 6. Aristotle, Physics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •democritus, evidence and sources Found in books: Wolfsdorf (2020) 232 |
| 7. Aristotle, Rhetoric, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 217 |
8. Cicero, De Finibus, 5.87-5.88 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •democritus, evidence and sources Found in books: Wolfsdorf (2020) 216 | 5.87. On this your cousin and I are agreed. Hence what we have to consider is this, can the systems of the philosophers give us happiness? They certainly profess to do so. Whether it not so, why did Plato travel through Egypt to learn arithmetic and astronomy from barbarian priests? Why did he later visit Archytas at Tarentum, or the other Pythagoreans, Echecrates, Timaeus and Arion, at Locri, intending to append to his picture of Socrates an account of the Pythagorean system and to extend his studies into those branches which Socrates repudiated? Why did Pythagoras himself scour Egypt and visit the Persian magi? why did he travel on foot through those vast barbarian lands and sail across those many seas? Why did Democritus do the same? It is related of Democritus (whether truly or falsely we are not concerned to inquire) that he deprived himself of eyesight; and it is certain that in order that his mind should be distracted as little as possible from reflection, he neglected his paternal estate and left his land uncultivated, engrossed in the search for what else but happiness? Even if he supposed happiness to consist in knowledge, still he designed that his study of natural philosophy should bring him cheerfulness of mind; since that is his conception of the Chief Good, which he entitles euthumia, or often athambia, that is freedom from alarm. 5.88. But what he said on this subject, however excellent, nevertheless lacks the finishing touches; for indeed about virtue he said very little, and that not clearly expressed. For it was later that these inquiries began to be pursued at Athens by Socrates, first in the city, and afterwards the study was transferred to the place where we now are; and no one doubted that all hope alike of right conduct and of happiness lay in virtue. Zeno having learnt this doctrine from our school proceeded to deal with 'the same matter in another manner,' as the common preamble to an indictment has it. You now approve of this procedure on his part. He, no doubt, can change the names of things and be acquitted of inconsistency, but we cannot! He denies that the life of Metellus was happier than that of Regulus, yet calls it 'preferable'; not more desirable, but 'more worthy of adoption'; and given the choice, that of Metellus is 'to be selected' and that of Regulus 'rejected.' Whereas the life he called 'preferable' and 'more worthy to be selected' I term happier, though I do not assign any the minutest fraction more value to that life than do the Stoics. |
|
9. Cicero, On The Ends of Good And Evil, 5.87-5.88 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •democritus, evidence and sources Found in books: Wolfsdorf (2020) 216| 5.87. quare hoc hoc atque hoc Non. videndum est, possitne nobis hoc ratio philosophorum dare. pollicetur certe. nisi enim id faceret, cur Plato Aegyptum peragravit, ut a sacerdotibus barbaris numeros et caelestia acciperet? cur post Tarentum ad Archytam? cur ad reliquos Pythagoreos, Echecratem, Timaeum, Arionem, Locros, ut, cum Socratem expressisset, adiungeret Pythagoreorum disciplinam eaque, quae Socrates repudiabat, addisceret? cur ipse Pythagoras et Aegyptum lustravit et Persarum magos adiit? cur tantas regiones barbarorum pedibus obiit, tot maria transmisit? cur haec eadem Democritus? qui —vere falsone, quaerere mittimus quaerere mittimus Se. quereremus BER queremus V quae- rere nolumus C.F.W. Mue. —dicitur oculis se se oculis BE privasse; privavisse R certe, ut quam minime animus a cogitationibus abduceretur, patrimonium neglexit, agros deseruit incultos, quid quaerens aliud nisi vitam beatam? beatam vitam R quam si etiam in rerum cognitione ponebat, tamen ex illa investigatione naturae consequi volebat, bono ut esset animo. id enim ille id enim ille R ideo enim ille BE id ille V id est enim illi summum bonum; eu)qumi/an cet. coni. Mdv. summum bonum eu)qumi/an et saepe a)qambi/an appellat, id est animum terrore liberum. 5.88. sed haec etsi praeclare, nondum tamen perpolita. pauca enim, neque ea ipsa enucleate, ab hoc ab hoc enucleate BE de virtute quidem dicta. post enim haec in hac urbe primum a Socrate quaeri coepta, deinde in hunc locum delata sunt, nec dubitatum, dubium R quin in virtute omnis ut bene, sic etiam beate vivendi spes poneretur. quae cum Zeno didicisset a nostris, ut in actionibus praescribi solet, ' de eadem re fecit alio modo '. hoc tu del. P. Man. nunc in illo probas. scilicet vocabulis rerum mutatis inconstantiae crimen ille effugit, nos effugere non possumus! ille Metelli vitam negat beatiorem quam Reguli, praeponendam tamen, nec magis expetendam, sed magis sumendam et, si optio esset, eligendam Metelli, Reguli reiciendam; ego, quam ille praeponendam et magis eligendam, beatiorem hanc appello nec ullo minimo minimo RV omnino BE momento plus ei vitae tribuo quam Stoici. | 5.87. On this your cousin and I are agreed. Hence what we have to consider is this, can the systems of the philosophers give us happiness? They certainly profess to do so. Whether it not so, why did Plato travel through Egypt to learn arithmetic and astronomy from barbarian priests? Why did he later visit Archytas at Tarentum, or the other Pythagoreans, Echecrates, Timaeus and Arion, at Locri, intending to append to his picture of Socrates an account of the Pythagorean system and to extend his studies into those branches which Socrates repudiated? Why did Pythagoras himself scour Egypt and visit the Persian magi? why did he travel on foot through those vast barbarian lands and sail across those many seas? Why did Democritus do the same? It is related of Democritus (whether truly or falsely we are not concerned to inquire) that he deprived himself of eyesight; and it is certain that in order that his mind should be distracted as little as possible from reflection, he neglected his paternal estate and left his land uncultivated, engrossed in the search for what else but happiness? Even if he supposed happiness to consist in knowledge, still he designed that his study of natural philosophy should bring him cheerfulness of mind; since that is his conception of the Chief Good, which he entitles euthumia, or often athambia, that is freedom from alarm. 5.88. But what he said on this subject, however excellent, nevertheless lacks the finishing touches; for indeed about virtue he said very little, and that not clearly expressed. For it was later that these inquiries began to be pursued at Athens by Socrates, first in the city, and afterwards the study was transferred to the place where we now are; and no one doubted that all hope alike of right conduct and of happiness lay in virtue. Zeno having learnt this doctrine from our school proceeded to deal with 'the same matter in another manner,' as the common preamble to an indictment has it. You now approve of this procedure on his part. He, no doubt, can change the names of things and be acquitted of inconsistency, but we cannot! He denies that the life of Metellus was happier than that of Regulus, yet calls it 'preferable'; not more desirable, but 'more worthy of adoption'; and given the choice, that of Metellus is 'to be selected' and that of Regulus 'rejected.' Whereas the life he called 'preferable' and 'more worthy to be selected' I term happier, though I do not assign any the minutest fraction more value to that life than do the Stoics. |
|
10. Diogenes Laertius, Lives of The Philosophers, 5.26-5.27, 5.43, 5.49, 9.7.37, 9.7.46, 9.45-9.46 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •democritus, evidence and sources Found in books: Wolfsdorf (2020) 211, 214, 216, 232 | 5.26. Prognostics of Storms, one book.Concerning Astronomy, one book.Concerning Optics, one book.On Motion, one book.On Music, one book.Concerning Memory, one book.Six books of Homeric Problems.Poetics, one book.Thirty-eight books of Physics according to the lettering.Two books of Problems which have been examined.Two books of Routine Instruction.Mechanics, one book.Problems taken from the works of Democritus, two books.On the Magnet, one book.Analogies, one book.Miscellaneous Notes, twelve books.Descriptions of Genera, fourteen books.Claims advanced, one book.Victors at Olympia, one book.Victors at the Pythian Games, one book.On Music, one book.Concerning Delphi, one book.Criticism of the List of Pythian Victors, one book.Dramatic Victories at the Dionysia, one book.of Tragedies, one book.Dramatic Records, one book.Proverbs, one book.Laws of the Mess-table, one book.Four books of Laws.Categories, one book.De Interpretatione, one book. 5.27. Constitutions of 158 Cities, in general and in particular, democratic, oligarchic, aristocratic, tyrannical.Letters to Philip.Letters of Selymbrians.Letters to Alexander, four books.Letters to Antipater, nine books.To Mentor, one book.To Ariston, one book.To Olympias, one book.To Hephaestion, one book.To Themistagoras, one book.To Philoxenus, one book.In reply to Democritus, one book.Verses beginning Ἁγνὲ θεῶν πρέσβισθ᾽ ἑκατηβόλε (Holy One and Chiefest of Gods, far-darting).Elegiac verses beginning Καλλιτέκνου μητρὸς θύγατερ (Daughter of a Mother blessed with fair offspring).In all 445,270 lines. 5.43. of Old Age, one book.On the Astronomy of Democritus, one book.On Meteorology, one book.On Visual Images or Emanations, one book.On Flavours, Colours and Flesh, one book.of the Order of the World, one book.of Mankind, one book.Compendium of the Writings of Diogenes, one book.Three books of Definitions.Concerning Love, one book.Another Treatise on Love, one book.of Happiness, one book.On Species or Forms, two books.On Epilepsy, one book.On Frenzy, one book.Concerning Empedocles, one book.Eighteen books of Refutative Arguments.Three books of Polemical Objections.of the Voluntary, one book.Epitome of Plato's Republic, two books.On the Diversity of Sounds uttered by Animals of the same Species, one book.of Sudden Appearances, one book.of Animals which bite or gore, one book.of Animals reputed to be spiteful, one book.of the Animals which are confined to Dry Land, one book. 5.49. Epitomes of Aristotle's work on Animals, six books.Two books of Refutative Arguments.Theses, three books.of Kingship, two books.of Causes, one book.On Democritus, one book.[of Calumny, one book.]of Becoming, one book.of the Intelligence and Character of Animals, one book.On Motion, two books.On Vision, four books.Relating to Definitions, two books.On Data, one book.On Greater and Less, one book.On the Musicians, one book.of the Happiness of the Gods, one book.A Reply to the Academics, one book.Exhortation to Philosophy, one book.How States can best be governed, one book.Lecture-Notes, one book.On the Eruption in Sicily, one book.On Things generally admitted, one book.[On Problems in Physics, one book.]What are the methods of attaining Knowledge, one book.On the Fallacy known as the Liar, three books. 9.45. All things happen by virtue of necessity, the vortex being the cause of the creation of all things, and this he calls necessity. The end of action is tranquillity, which is not identical with pleasure, as some by a false interpretation have understood, but a state in which the soul continues calm and strong, undisturbed by any fear or superstition or any other emotion. This he calls well-being and many other names. The qualities of things exist merely by convention; in nature there is nothing but atoms and void space. These, then, are his opinions.of his works Thrasylus has made an ordered catalogue, arranging them in fours, as he also arranged Plato's works. 9.46. The ethical works are the following:I. Pythagoras.of the Disposition of the Wise Man.of those in Hades.Tritogeneia (so called because three things, on which all mortal life depends, come from her).II. of Manly Excellence, or of Virtue.Amalthea's Horn (the Horn of Plenty).of Tranquillity.Ethical Commentaries: the work on Wellbeing is not to be found.So much for the ethical works.The physical works are these:III. The Great Diacosmos (which the school of Theophrastus attribute to Leucippus).The Lesser Diacosmos.Description of the World.On the Planets.IV. of Nature, one book.of the Nature of Man, or of Flesh, a second book on Nature.of Reason.of the Senses (some editors combine these two under the title of the Soul).V. of Flavours.of Colours. |
|
| 11. Stobaeus, Anthology, 4.34.62, 4.52.40 (5th cent. CE - 5th cent. CE) Tagged with subjects: •democritus, evidence and sources Found in books: Wolfsdorf (2020) 216 |
| 12. Aristotle, Protrepticus, None Tagged with subjects: •nan Found in books: Wolfsdorf (2020) 216 |
