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Tiresias: The Ancient Mediterranean Religions Source Database

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Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.


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All subjects (including unvalidated):
subject book bibliographic info
dicaearchus Augoustakis (2014) 321
Carter (2019) 8, 123, 128
Cornelli (2013) 66, 166, 245, 247
Cosgrove (2022) 32, 33, 35, 109
Erler et al (2021) 117
Huffman (2019) 490
Inwood and Warren (2020) 104, 209, 211, 220
Joosse (2021) 198
Maso (2022) 110
Mikalson (2010) 110, 124
Naiden (2013) 161
Tsouni (2019) 145
Verhagen (2022) 321
Viglietti and Gildenhard (2020) 285
dicaearchus, aristotelian, soul nothing but an attunement of hot, cold, fluid, dry Sorabji (2000) 254
dicaearchus, of life of greece messana Bosak-Schroeder (2020) 24
dicaearchus, of messana Bianchetti et al (2015) 22, 126, 146, 210, 215, 242, 254, 349, 356
Bosak-Schroeder (2020) 24
dicaearchus, of messana, influence of aristotle on Bosak-Schroeder (2020) 24, 25
dicaearchus, of messene, scholars/scholarship, ancient and byzantine, on tragedy Liapis and Petrides (2019) 334, 335
dicaearchus, on Bosak-Schroeder (2020) 27
dicaearchus, on, on the role of rulers in social change Bosak-Schroeder (2020) 143, 144, 145, 146

List of validated texts:
7 validated results for "dicaearchus"
1. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Dicaearchus • Dicaearchus, Aristotelian, Soul nothing but an attunement of hot, cold, fluid, dry

 Found in books: Carter (2019) 123; Sorabji (2000) 254


2. Cicero, De Finibus, 3.11 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Dicaearchus

 Found in books: Augoustakis (2014) 321; Verhagen (2022) 321


3.11. \xa0"That all sounds very fine, Cato," I\xa0replied, "but are you aware that you share your lofty pretensions with Pyrrho and with Aristo, who make all things equal in value? I\xa0should like to know what your opinion is of them." "My opinion?" he said. "You ask what my opinion is? That those good, brave, just and temperate men, of whom history tells us, or whom we have ourselves seen in our public life, who under the guidance of Nature herself, without the aid of any learning, did many glorious deeds, â\x80\x94 that these men were better educated by nature than they could possibly have been by philosophy had they accepted any other system of philosophy than the one that counts Moral Worth the only good and Moral Baseness the only evil. All other philosophical systems â\x80\x94 in varying degrees no doubt, but still all, â\x80\x94 which reckon anything of which virtue is not an element either as a good or an evil, do not merely, as I\xa0hold, give us no assistance or support towards becoming better men, but are actually corrupting to the character. Either this point must be firmly maintained, that Moral Worth is the sole good, or it is absolutely impossible to prove that virtue constitutes happiness. And in that case I\xa0do not see why we should trouble to study philosophy. For if anyone who is wise could be miserable, why, I\xa0should not set much value on your vaunted and belauded virtue." <''. None
3. Cicero, On The Ends of Good And Evil, 3.11 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Dicaearchus

 Found in books: Augoustakis (2014) 321; Verhagen (2022) 321


3.11. de quibus cupio scire quid sentias. Egone quaeris, inquit, inquit N inquam quid sentiam? quos bonos viros, fortes, iustos, moderatos aut audivimus in re publica fuisse aut ipsi vidimus, qui sine ulla doctrina naturam ipsam secuti multa laudabilia fecerunt, eos melius a natura institutos fuisse, quam institui potuissent a philosophia, si ullam aliam probavissent praeter eam, quae nihil aliud in bonis haberet nisi honestum, nihil nisi turpe in malis; ceterae philosophorum disciplinae, omnino alia magis alia, sed tamen omnes, quae rem ullam virtutis expertem expertem virtutis BE aut in bonis aut in malis numerent, eas non modo nihil adiuvare arbitror neque firmare, firmare affirmare (adfirmare A). ' Aut confirmare cum Or. scribendum est aut potius firmare, cui ex altero verbo (adiuvare) praepositio adhaesit' Mdv. quo meliores simus, sed ipsam depravare naturam. nam nisi hoc optineatur, id solum bonum esse, quod honestum sit, nullo modo probari possit beatam vitam virtute effici. quod si ita sit, cur cur N om. ABERV opera philosophiae sit danda nescio. si enim sapiens aliquis miser esse possit, ne ego istam gloriosam memorabilemque virtutem non magno aestimandam putem."". None
3.11. \xa0"That all sounds very fine, Cato," I\xa0replied, "but are you aware that you share your lofty pretensions with Pyrrho and with Aristo, who make all things equal in value? I\xa0should like to know what your opinion is of them." "My opinion?" he said. "You ask what my opinion is? That those good, brave, just and temperate men, of whom history tells us, or whom we have ourselves seen in our public life, who under the guidance of Nature herself, without the aid of any learning, did many glorious deeds, â\x80\x94 that these men were better educated by nature than they could possibly have been by philosophy had they accepted any other system of philosophy than the one that counts Moral Worth the only good and Moral Baseness the only evil. All other philosophical systems â\x80\x94 in varying degrees no doubt, but still all, â\x80\x94 which reckon anything of which virtue is not an element either as a good or an evil, do not merely, as I\xa0hold, give us no assistance or support towards becoming better men, but are actually corrupting to the character. Either this point must be firmly maintained, that Moral Worth is the sole good, or it is absolutely impossible to prove that virtue constitutes happiness. And in that case I\xa0do not see why we should trouble to study philosophy. For if anyone who is wise could be miserable, why, I\xa0should not set much value on your vaunted and belauded virtue." <''. None
4. Cicero, On Duties, 3.16 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Dicaearchus

 Found in books: Augoustakis (2014) 321; Verhagen (2022) 321


3.16. Itaque iis omnes, in quibus est virtutis indoles, commoventur. Nec vero, cum duo Decii aut duo Scipiones fortes viri commemorantur, aut cum Fabricius aut Aristides iustus nominatur, aut ab illis fortitudinis aut ab hoc iustitiae tamquam a sapiente petitur exemplum; nemo enim horum sic sapiens, ut sapientem volumus intellegi, nec ii, qui sapientes habiti et nominati, M. Cato et C. Laelius, sapientes fuerunt, ne illi quidem septem, sed ex mediorum officiorum frequentia similitudinem quandam gerebant speciemque sapientium.''. None
3.16. \xa0Accordingly, such duties appeal to all men who have a natural disposition to virtue. And when the two Decii or the two Scipios are mentioned as "brave men" or Fabricius is called "the just," it is not at all that the former are quoted as perfect models of courage or the latter as a perfect model of justice, as if we had in one of them the ideal "wise man." For no one of them was wise in the sense in which we wish to have "wise" understood; neither were Marcus Cato and Gaius Laelius wise, though they were so considered and were surnamed "the wise." Not even the famous Seven were "wise." But because of their constant observance of "mean" duties they bore a certain semblance and likeness to wise men. <''. None
5. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Dicaearchus • Dicaearchus, Aristotelian, Soul nothing but an attunement of hot, cold, fluid, dry

 Found in books: Inwood and Warren (2020) 220; Sorabji (2000) 254


6. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Dicaearchus

 Found in books: Augoustakis (2014) 321; Verhagen (2022) 321


7. Porphyry, Life of Pythagoras, 19 (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Dicaearchus

 Found in books: Erler et al (2021) 117; Huffman (2019) 490


19. Through this he achieved great reputation, he drew great audiences from the city, not only of men, but also of women, among whom was a specially illustrious person named Theano. He also drew audiences from among the neighboring barbarians, among whom were magnates and kings. What he told his audiences cannot be said with certainty, for he enjoined silence upon his hearers. But the following is a matter of general information. He taught that the soul was immortal and that after death it transmigrated into other animated bodies. After certain specified periods, the same events occur again; that nothing was entirely new; that all animated beings were kin, and should be considered as belonging to one great family. Pythagoras was the first one to introduce these teachings into Greece.



Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.