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subject book bibliographic info
epistemological, assumptions of didaskaliai Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 8
epistemological, assumptions of neoplatonism Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 8
epistemological, authority, epistemology, and humility and Champion (2022), Dorotheus of Gaza and Ascetic Education, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 115, 116
epistemological, epistemology, also epistemic Singer and van Eijk (2018), Galen: Works on Human Nature: Volume 1, Mixtures (De Temperamentis), 10, 16, 20, 41, 68, 69, 87, 96, 98, 114, 115, 119
epistemological, framework of hesiod Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 97, 114
epistemological, framework of xenophanes Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 71, 97, 108
epistemological, framework, hesiod, expressing an Tor (2017), Mortal and Divine in Early Greek Epistemology, 53, 101, 102, 103, 309, 310, 340
epistemological, implications of hodos Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 234, 235, 236, 237
epistemological, implications of place in parmenides’ poem Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 240, 241
epistemological, questions Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 79
epistemological, ramifications of moses Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 44, 46, 48, 65, 75, 181, 182, 184
epistemological, theories of xenophanes, temporality of Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 239, 240
epistemological, tool, likeness, as Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 122
epistemological, transgression, angelic sin as Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 57, 58, 59, 61, 64, 65, 69, 70, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 120, 122, 123, 124, 125, 128, 130, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 148, 149, 150, 151, 152, 153, 155, 156, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 187, 188, 190, 191, 193, 194, 195, 196, 197, 198, 199, 200, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 229, 230, 233, 234, 235, 236, 239, 242, 244, 246, 247, 248, 249, 250, 251, 252, 254, 255, 256, 257, 260, 261, 262, 263, 264, 265, 266, 267, 268, 270
epistemological, views, caelius aurelianus van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 299
epistemological, voluntarism Bett (2019), How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism, 210, 220, 222, 224, 225
epistemology Amsler (2023), Knowledge Construction in Late Antiquity, 85, 128
Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 115, 120
Champion (2022), Dorotheus of Gaza and Ascetic Education, 12, 13, 18, 19, 39, 40, 41, 42, 48, 199, 200, 201, 202
Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 184, 187
Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 17, 44, 59, 245, 366
Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 22, 24, 26, 30, 31, 80, 82, 83, 87, 90, 92, 104, 111
Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 125, 205
Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 53, 58, 59, 60, 61, 62, 64, 70
Hayes (2022), The Literature of the Sages: A Re-Visioning, 468
Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 221
Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 28, 29, 146, 237
Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 85, 123, 126, 129, 180, 198, 207, 208, 209, 210
Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 52, 53, 54, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 409, 410
Langlands (2018), Exemplary Ethics in Ancient Rome, 102, 103, 105, 318
Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 15, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 161, 170, 171, 172, 173, 199, 206, 220, 223
Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 222
Maso (2022), CIcero's Philosophy, 53, 57, 58, 59, 66, 90, 110, 139
Nijs (2023), The Epicurean Sage in the Ethics of Philodemus. 223, 224, 225, 226, 228, 229, 230, 231
Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 37, 260
Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 14, 75, 81, 183
Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 204
Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 161, 162, 163
Vogt (2015), Pyrrhonian Skepticism in Diogenes Laertius. 59, 63, 115, 116, 117
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 113, 116, 132, 142, 169
epistemology, and baptism Champion (2022), Dorotheus of Gaza and Ascetic Education, 84, 93, 140, 193, 194
epistemology, and conscience, examination of Champion (2022), Dorotheus of Gaza and Ascetic Education, 9, 91, 97, 98, 99, 100, 111, 112
epistemology, and death, practice of Champion (2022), Dorotheus of Gaza and Ascetic Education, 66, 67, 69, 77, 79, 82, 85, 86, 87, 88, 89, 90, 91, 93, 94, 109, 113, 134, 163, 220
epistemology, and exegesis d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 61, 62
epistemology, and godlikeness Champion (2022), Dorotheus of Gaza and Ascetic Education, 66, 67, 69, 70, 71, 72, 73, 74, 75, 76, 77, 79, 82, 83, 84, 88, 89, 91, 93, 94, 100, 101, 106, 112, 113, 126, 127, 138, 147, 148, 163, 164, 168, 207, 220
epistemology, and identity Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 6, 7
epistemology, and knowledge, hierarchies of Champion (2022), Dorotheus of Gaza and Ascetic Education, 65, 66, 79, 82, 85, 93
epistemology, and logic/language/dialectic d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 184, 185, 186, 187, 192, 203, 205
epistemology, and memory of sin post-mortem Champion (2022), Dorotheus of Gaza and Ascetic Education, 89, 90, 91
epistemology, and prolegomena Champion (2022), Dorotheus of Gaza and Ascetic Education, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 79
epistemology, and soul d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 193, 194, 195, 196, 197, 198, 199, 202
epistemology, and theology Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 13
epistemology, and vision Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 6, 23, 24, 33, 34
epistemology, animal sacrifice Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157
epistemology, antiochus Tsouni (2019), Antiochus and Peripatetic Ethics, 64, 65
epistemology, aristotle on d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 71, 113, 173, 191, 200, 206
epistemology, assumptions of Champion (2022), Dorotheus of Gaza and Ascetic Education, 65, 66
epistemology, cicero, on zenos Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 225
epistemology, clement of alexandria, heresy and Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 384, 390, 391, 392, 393, 394, 395, 396, 397, 398, 399, 400, 401, 402, 403, 404, 405, 406, 407, 408, 409, 410, 411
epistemology, enargeia, in Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 60, 69, 70
epistemology, gorgias Wolfsdorf (2020), Early Greek Ethics, 113, 114, 115, 116
epistemology, in byzantium Champion (2022), Dorotheus of Gaza and Ascetic Education, 67, 68
epistemology, in empedocles, theology and Tor (2017), Mortal and Divine in Early Greek Epistemology, 318, 319, 320, 321, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 336, 337
epistemology, in late antique ordering of knowledge, world, concept of order Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 2
epistemology, in late antique ordering of knowledge, world, in aëtian placita Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 200, 201, 202
epistemology, in late antique ordering of knowledge, world, irenaeus on ordering of activity Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 86
epistemology, in late antique ordering of knowledge, world, irenaeus on ordering the self Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 81, 82
epistemology, in late antique world Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 1, 2
epistemology, in late antique world, architectural imagery, as mode of knowing Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 512, 513, 514
epistemology, in late antique world, augustine’s cassiciacum ordering of knowledge, dialogues, on ideal order of liberal arts curriculum Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 457, 458, 459, 460, 461
epistemology, in late antique world, cyprian of ordering of knowledge, carthage, testimonia collections of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 156, 157, 158, 159
epistemology, in late antique world, discourse and Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 13
epistemology, in late antique world, innovation and derivativeness in late antiquity Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 705, 726
epistemology, in late antique world, institutions and Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 16, 17, 18
epistemology, in late antique world, irenaeus and Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 81
epistemology, in late antique world, martianus ordering of knowledge, capella, de nuptiis philologiae et mercurii Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 663
epistemology, in late antique world, materiality and Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 18, 19, 20
epistemology, in late antique world, modes of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 5, 6, 7
epistemology, in late antique world, newman’s real assent Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 388
epistemology, in late antique world, ordering Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 7, 8, 9, 10, 11
epistemology, in late antique world, significance of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 1, 2, 3, 4, 5
epistemology, in late antique world, structures of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 11, 12, 13
epistemology, in relation to metaphysics d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 28, 60
epistemology, institutions and Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 16, 17, 18, 100
epistemology, man measure statement and Wolfsdorf (2020), Early Greek Ethics, 75, 76
epistemology, modes of knowing Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 9, 68, 175, 179, 195, 196, 198, 434, 435, 440, 441
epistemology, neoplatonism, and Champion (2022), Dorotheus of Gaza and Ascetic Education, 66, 67, 68, 82
epistemology, objective Mackey (2022), Belief and Cult: Rethinking Roman Religion, 189
epistemology, of ambrose of milan Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 388
epistemology, of augustine of hippo Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 444
epistemology, of epicureanism Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 51, 58, 59, 64, 66, 77
epistemology, of eusebius Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 150
epistemology, of gnosticism Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 405, 406, 407, 408, 409, 410, 433, 434
epistemology, of irenaeus of lyons Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 81
epistemology, of medicine van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 299
epistemology, of stoicism, stoics Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 51, 60, 61, 64, 65, 66, 77, 102, 106, 107, 289, 293
epistemology, of the academy Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 77
epistemology, of zeno of citium Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235
epistemology, paradigm in d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 193
epistemology, paul’s Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 91, 92, 94, 97, 98, 113, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 150, 158, 160, 173, 174, 175, 181, 182, 183, 206
epistemology, rational activity Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 135, 137, 138, 139
epistemology, relation to theology, early greek Tor (2017), Mortal and Divine in Early Greek Epistemology, 53, 309, 310, 311, 337, 346
epistemology, requiring an interdisciplinary approach, early greek Tor (2017), Mortal and Divine in Early Greek Epistemology, 9, 346
epistemology, sceptical Hoenig (2018), Plato's Timaeus and the Latin Tradition, 61, 225
epistemology, scholarly schisms about, early greek Tor (2017), Mortal and Divine in Early Greek Epistemology, 11, 12, 17, 346
epistemology, stoic MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 133, 137
Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 92, 138, 139, 140, 141, 142, 143, 144, 145
epistemology, stoicism Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 59, 70
Wynne (2019), Horace and the Gift Economy of Patronage, 35
epistemology, stoicism/stoics/stoic d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 206
epistemology, subjectivity Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 23, 24
epistemology, suneidēsis Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 152, 153, 154, 178, 180, 181
epistemology, through revelation Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 110, 122, 127, 139, 144
epistemology, through sense perception Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 147
epistemology, two-worlds Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 54
epistemology/epistemological Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 86, 88, 98, 178, 188, 251
epistemology’, xenophanes, critique of ‘folk Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 239, 240
ontological/epistemological, allegory, timaeus’s Hoenig (2018), Plato's Timaeus and the Latin Tradition, 19, 121, 263, 270, 279

List of validated texts:
37 validated results for "epistemology"
1. Hebrew Bible, Genesis, 1.26 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Epistemology • Epistemology/epistemological • angelic sin, as epistemological transgression • epistemology, and humility and epistemological authority

 Found in books: Champion (2022), Dorotheus of Gaza and Ascetic Education, 115, 116; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 54; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 49, 51, 52, 53, 86, 89, 115, 166, 169; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 86

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1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃' ' None		sup>
1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’' ' None
2. Hesiod, Works And Days, 109-201, 648-662 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Hesiod, expressing an epistemological framework • angelic sin, as epistemological transgression • early Greek epistemology, relation to theology • empedocles, theology and epistemology in • epistemology • error, through epistemic arrogance

 Found in books: Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 180, 208; Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 52; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38, 108; Tor (2017), Mortal and Divine in Early Greek Epistemology, 101, 310, 318; Wolfsdorf (2020), Early Greek Ethics, 28

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109 χρύσεον μὲν πρώτιστα γένος μερόπων ἀνθρώπων'110 ἀθάνατοι ποίησαν Ὀλύμπια δώματʼ ἔχοντες. 111 οἳ μὲν ἐπὶ Κρόνου ἦσαν, ὅτʼ οὐρανῷ ἐμβασίλευεν· 112 ὥστε θεοὶ δʼ ἔζωον ἀκηδέα θυμὸν ἔχοντες 113 νόσφιν ἄτερ τε πόνων καὶ ὀιζύος· οὐδέ τι δειλὸν 114 γῆρας ἐπῆν, αἰεὶ δὲ πόδας καὶ χεῖρας ὁμοῖοι 115 τέρποντʼ ἐν θαλίῃσι κακῶν ἔκτοσθεν ἁπάντων· 116 θνῇσκον δʼ ὥσθʼ ὕπνῳ δεδμημένοι· ἐσθλὰ δὲ πάντα 117 τοῖσιν ἔην· καρπὸν δʼ ἔφερε ζείδωρος ἄρουρα 118 αὐτομάτη πολλόν τε καὶ ἄφθονον· οἳ δʼ ἐθελημοὶ 119 ἥσυχοι ἔργʼ ἐνέμοντο σὺν ἐσθλοῖσιν πολέεσσιν. 120 ἀφνειοὶ μήλοισι, φίλοι μακάρεσσι θεοῖσιν. 121 αὐτὰρ ἐπεὶ δὴ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψε,— 122 τοὶ μὲν δαίμονες ἁγνοὶ ἐπιχθόνιοι καλέονται 123 ἐσθλοί, ἀλεξίκακοι, φύλακες θνητῶν ἀνθρώπων, 124 οἵ ῥα φυλάσσουσίν τε δίκας καὶ σχέτλια ἔργα 125 ἠέρα ἑσσάμενοι πάντη φοιτῶντες ἐπʼ αἶαν, 126 πλουτοδόται· καὶ τοῦτο γέρας βασιλήιον ἔσχον—, 127 δεύτερον αὖτε γένος πολὺ χειρότερον μετόπισθεν 128 ἀργύρεον ποίησαν Ὀλύμπια δώματʼ ἔχοντες, 129 χρυσέῳ οὔτε φυὴν ἐναλίγκιον οὔτε νόημα. 130 ἀλλʼ ἑκατὸν μὲν παῖς ἔτεα παρὰ μητέρι κεδνῇ 131 ἐτρέφετʼ ἀτάλλων, μέγα νήπιος, ᾧ ἐνὶ οἴκῳ. 132 ἀλλʼ ὅτʼ ἄρʼ ἡβήσαι τε καὶ ἥβης μέτρον ἵκοιτο, 133 παυρίδιον ζώεσκον ἐπὶ χρόνον, ἄλγεʼ ἔχοντες 134 ἀφραδίῃς· ὕβριν γὰρ ἀτάσθαλον οὐκ ἐδύναντο 135 ἀλλήλων ἀπέχειν, οὐδʼ ἀθανάτους θεραπεύειν 136 ἤθελον οὐδʼ ἔρδειν μακάρων ἱεροῖς ἐπὶ βωμοῖς, 137 ἣ θέμις ἀνθρώποις κατὰ ἤθεα. τοὺς μὲν ἔπειτα 138 Ζεὺς Κρονίδης ἔκρυψε χολούμενος, οὕνεκα τιμὰς 139 οὐκ ἔδιδον μακάρεσσι θεοῖς, οἳ Ὄλυμπον ἔχουσιν. 140 αὐτὰρ ἐπεὶ καὶ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψε,— 141 τοὶ μὲν ὑποχθόνιοι μάκαρες θνητοῖς καλέονται, 142 δεύτεροι, ἀλλʼ ἔμπης τιμὴ καὶ τοῖσιν ὀπηδεῖ—, 143 Ζεὺς δὲ πατὴρ τρίτον ἄλλο γένος μερόπων ἀνθρώπων 144 χάλκειον ποίησʼ, οὐκ ἀργυρέῳ οὐδὲν ὁμοῖον, 145 ἐκ μελιᾶν, δεινόν τε καὶ ὄβριμον· οἷσιν Ἄρηος 146 ἔργʼ ἔμελεν στονόεντα καὶ ὕβριες· οὐδέ τι σῖτον 147 ἤσθιον, ἀλλʼ ἀδάμαντος ἔχον κρατερόφρονα θυμόν, 148 ἄπλαστοι· μεγάλη δὲ βίη καὶ χεῖρες ἄαπτοι 149 ἐξ ὤμων ἐπέφυκον ἐπὶ στιβαροῖσι μέλεσσιν. 150 ὧν δʼ ἦν χάλκεα μὲν τεύχεα, χάλκεοι δέ τε οἶκοι 151 χαλκῷ δʼ εἰργάζοντο· μέλας δʼ οὐκ ἔσκε σίδηρος. 152 καὶ τοὶ μὲν χείρεσσιν ὕπο σφετέρῃσι δαμέντες 153 βῆσαν ἐς εὐρώεντα δόμον κρυεροῦ Αίδαο 154 νώνυμνοι· θάνατος δὲ καὶ ἐκπάγλους περ ἐόντας 155 εἷλε μέλας, λαμπρὸν δʼ ἔλιπον φάος ἠελίοιο. 156 αὐτὰρ ἐπεὶ καὶ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψεν, 157 αὖτις ἔτʼ ἄλλο τέταρτον ἐπὶ χθονὶ πουλυβοτείρῃ 158 Ζεὺς Κρονίδης ποίησε, δικαιότερον καὶ ἄρειον, 159 ἀνδρῶν ἡρώων θεῖον γένος, οἳ καλέονται 160 ἡμίθεοι, προτέρη γενεὴ κατʼ ἀπείρονα γαῖαν. 161 καὶ τοὺς μὲν πόλεμός τε κακὸς καὶ φύλοπις αἰνή, 162 τοὺς μὲν ὑφʼ ἑπταπύλῳ Θήβῃ, Καδμηίδι γαίῃ, 163 ὤλεσε μαρναμένους μήλων ἕνεκʼ Οἰδιπόδαο, 164 τοὺς δὲ καὶ ἐν νήεσσιν ὑπὲρ μέγα λαῖτμα θαλάσσης 165 ἐς Τροίην ἀγαγὼν Ἑλένης ἕνεκʼ ἠυκόμοιο. 166 ἔνθʼ ἤτοι τοὺς μὲν θανάτου τέλος ἀμφεκάλυψε, 167 τοῖς δὲ δίχʼ ἀνθρώπων βίοτον καὶ ἤθεʼ ὀπάσσας 168 Ζεὺς Κρονίδης κατένασσε πατὴρ ἐς πείρατα γαίης. 169 Πέμπτον δʼ αὖτις ἔτʼ ἄ λλο γένος θῆκʼ εὐρύοπα Ζεὺς 169 ἀνδρῶν, οἳ γεγάασιν ἐπὶ χθονὶ πουλυβοτείρῃ. 169 τοῖσι δʼ ὁμῶς ν εάτοις τιμὴ καὶ κῦδος ὀπηδεῖ. 169 τοῦ γὰρ δεσμὸ ν ἔλυσε πα τὴρ ἀνδρῶν τε θεῶν τε. 169 τηλοῦ ἀπʼ ἀθανάτων· τοῖσιν Κρόνος ἐμβασιλεύει. 170 καὶ τοὶ μὲν ναίουσιν ἀκηδέα θυμὸν ἔχοντες 171 ἐν μακάρων νήσοισι παρʼ Ὠκεανὸν βαθυδίνην, 172 ὄλβιοι ἥρωες, τοῖσιν μελιηδέα καρπὸν 173 τρὶς ἔτεος θάλλοντα φέρει ζείδωρος ἄρουρα. 174 μηκέτʼ ἔπειτʼ ὤφελλον ἐγὼ πέμπτοισι μετεῖναι 175 ἀνδράσιν, ἀλλʼ ἢ πρόσθε θανεῖν ἢ ἔπειτα γενέσθαι. 176 νῦν γὰρ δὴ γένος ἐστὶ σιδήρεον· οὐδέ ποτʼ ἦμαρ 177 παύονται καμάτου καὶ ὀιζύος, οὐδέ τι νύκτωρ 178 φθειρόμενοι. χαλεπὰς δὲ θεοὶ δώσουσι μερίμνας· 179 ἀλλʼ ἔμπης καὶ τοῖσι μεμείξεται ἐσθλὰ κακοῖσιν. 180 Ζεὺς δʼ ὀλέσει καὶ τοῦτο γένος μερόπων ἀνθρώπων, 181 εὖτʼ ἂν γεινόμενοι πολιοκρόταφοι τελέθωσιν. 182 οὐδὲ πατὴρ παίδεσσιν ὁμοίιος οὐδέ τι παῖδες, 183 οὐδὲ ξεῖνος ξεινοδόκῳ καὶ ἑταῖρος ἑταίρῳ, 184 οὐδὲ κασίγνητος φίλος ἔσσεται, ὡς τὸ πάρος περ. 185 αἶψα δὲ γηράσκοντας ἀτιμήσουσι τοκῆας· 186 μέμψονται δʼ ἄρα τοὺς χαλεποῖς βάζοντες ἔπεσσι 187 σχέτλιοι οὐδὲ θεῶν ὄπιν εἰδότες· οὐδέ κεν οἵ γε 188 γηράντεσσι τοκεῦσιν ἀπὸ θρεπτήρια δοῖεν 189 χειροδίκαι· ἕτερος δʼ ἑτέρου πόλιν ἐξαλαπάξει. 190 οὐδέ τις εὐόρκου χάρις ἔσσεται οὔτε δικαίου 191 οὔτʼ ἀγαθοῦ, μᾶλλον δὲ κακῶν ῥεκτῆρα καὶ ὕβριν 192 ἀνέρες αἰνήσουσι· δίκη δʼ ἐν χερσί, καὶ αἰδὼς 193 οὐκ ἔσται· βλάψει δʼ ὁ κακὸς τὸν ἀρείονα φῶτα 194 μύθοισιν σκολιοῖς ἐνέπων, ἐπὶ δʼ ὅρκον ὀμεῖται. 195 ζῆλος δʼ ἀνθρώποισιν ὀιζυροῖσιν ἅπασι 196 δυσκέλαδος κακόχαρτος ὁμαρτήσει, στυγερώπης. 197 καὶ τότε δὴ πρὸς Ὄλυμπον ἀπὸ χθονὸς εὐρυοδείης 198 λευκοῖσιν φάρεσσι καλυψαμένα χρόα καλὸν 199 ἀθανάτων μετὰ φῦλον ἴτον προλιπόντʼ ἀνθρώπους 200 Αἰδὼς καὶ Νέμεσις· τὰ δὲ λείψεται ἄλγεα λυγρὰ 201 θνητοῖς ἀνθρώποισι· κακοῦ δʼ οὐκ ἔσσεται ἀλκή.
648 δείξω δή τοι μέτρα πολυφλοίσβοιο θαλάσσης, 649 οὔτε τι ναυτιλίης σεσοφισμένος οὔτε τι νηῶν. 650 οὐ γάρ πώ ποτε νηί γʼ ἐπέπλων εὐρέα πόντον, 651 εἰ μὴ ἐς Εὔβοιαν ἐξ Αὐλίδος, ᾗ ποτʼ Ἀχαιοὶ 652 μείναντες χειμῶνα πολὺν σὺν λαὸν ἄγειραν 653 Ἑλλάδος ἐξ ἱερῆς Τροίην ἐς καλλιγύναικα. 654 ἔνθα δʼ ἐγὼν ἐπʼ ἄεθλα δαΐφρονος Ἀμφιδάμαντος 655 Χαλκίδα τʼ εἲς ἐπέρησα· τὰ δὲ προπεφραδμένα πολλὰ 656 ἄεθλʼ ἔθεσαν παῖδες μεγαλήτορος· ἔνθα μέ φημι 657 ὕμνῳ νικήσαντα φέρειν τρίποδʼ ὠτώεντα. 658 τὸν μὲν ἐγὼ Μούσῃς Ἑλικωνιάδεσσʼ ἀνέθηκα, 659 ἔνθα με τὸ πρῶτον λιγυρῆς ἐπέβησαν ἀοιδῆς. 660 τόσσον τοι νηῶν γε πεπείρημαι πολυγόμφων· 661 ἀλλὰ καὶ ὣς ἐρέω Ζηνὸς νόον αἰγιόχοιο· 662 Μοῦσαι γάρ μʼ ἐδίδαξαν ἀθέσφατον ὕμνον ἀείδειν. ' None		sup>
109 Filling both land and sea, while every day'110 Plagues haunt them, which, unwanted, come at night 111 As well, in silence, for Zeus took away 112 Their voice – it is not possible to fight 113 The will of Zeus. I’ll sketch now skilfully, 114 If you should welcome it, another story: 115 Take it to heart. The selfsame ancestry 116 Embraced both men and gods, who, in their glory 117 High on Olympus first devised a race 118 of gold, existing under Cronus’ reign 119 When he ruled Heaven. There was not a trace 120 of woe among them since they felt no pain; 121 There was no dread old age but, always rude 122 of health, away from grief, they took delight 123 In plenty, while in death they seemed subdued 124 By sleep. Life-giving earth, of its own right, 125 Would bring forth plenteous fruit. In harmony 126 They lived, with countless flocks of sheep, at ease 127 With all the gods. But when this progeny 128 Was buried underneath the earth – yet these 129 Live on, land-spirits, holy, pure and blessed, 130 Who guard mankind from evil, watching out 131 For all the laws and heinous deeds, while dressed 132 In misty vapour, roaming all about 133 The land, bestowing wealth, this kingly right 134 Being theirs – a second race the Olympians made, 135 A silver one, far worse, unlike, in sight 136 And mind, the golden, for a young child stayed, 137 A large bairn, in his mother’s custody, 138 Just playing inside for a hundred years. 139 But when they all reached their maturity, 140 They lived a vapid life, replete with tears, 141 Through foolishness, unable to forbear 142 To brawl, spurning the gods, refusing, too, 143 To sacrifice (a law kept everywhere). 144 Then Zeus, since they would not give gods their due, 145 In rage hid them, as did the earth – all men 146 Have called the race Gods Subterranean, 147 Second yet honoured still. A third race then 148 Zeus fashioned out of bronze, quite different than 149 The second, with ash spears, both dread and stout; 150 They liked fell warfare and audacity; 151 They ate no corn, encased about 152 With iron, full invincibility 153 In hands, limbs, shoulders, and the arms they plied 154 Were bronze, their houses, too, their tools; they knew 155 of no black iron. Later, when they died 156 It was self-slaughter – they descended to 157 Chill Hades’ mouldy house, without a name. 158 Yes, black death took them off, although they’d been 159 Impetuous, and they the sun’s bright flame 160 Would see no more, nor would this race be seen 161 Themselves, screened by the earth. Cronus’ son then 162 Fashioned upon the lavish land one more, 163 The fourth, more just and brave – of righteous men, 164 Called demigods. It was the race before 165 Our own upon the boundless earth. Foul war 166 And dreadful battles vanquished some of these, 167 While some in Cadmus’ Thebes, while looking for 168 The flocks of Oedipus, found death. The sea 169 Took others as they crossed to Troy fight 170 For fair-tressed Helen. They were screened as well 171 In death. Lord Zeus arranged it that they might 172 Live far from others. Thus they came to dwell, 173 Carefree, among the blessed isles, content 174 And affluent, by the deep-swirling sea. 175 Sweet grain, blooming three times a year, was sent 176 To them by the earth, that gives vitality 177 To all mankind, and Cronus was their lord, 178 Far from the other gods, for Zeus, who reign 179 Over gods and men, had cut away the cord 180 That bound him. Though the lowest race, its gain 181 Were fame and glory. A fifth progeny 182 All-seeing Zeus produced, who populated 183 The fecund earth. I wish I could not be 184 Among them, but instead that I’d been fated 185 To be born later or be in my grave 186 Already: for it is of iron made. 187 Each day in misery they ever slave, 188 And even in the night they do not fade 189 Away. The gods will give to them great woe 190 But mix good with the bad. Zeus will destroy 191 Them too when babies in their cribs shall grow 192 Grey hair. No bond a father with his boy 193 Shall share, nor guest with host, nor friend with friend – 194 No love of brothers as there was erstwhile, 195 Respect for aging parents at an end. 196 Their wretched children shall with words of bile 197 Find fault with them in their irreverence 198 And not repay their bringing up. We’ll find 199 Cities brought down. There’ll be no deference 200 That’s given to the honest, just and kind. 201 The evil and the proud will get acclaim,
648 Seek out a childless maid (you won’t abide 649 One who is nursing). You must take good care 650 of your sharp-toothed dog; do not scant his meat 651 In case The One Who Sleeps by Day should dare 652 To steal your goods. Let there be lots to eat 653 For both oxen and mules, and litter, too. 654 Unyoke your team and grant a holiday. 655 When rosy-fingered Dawn first gets a view 656 of Arcturus and across the sky halfway 657 Come Sirius and Orion, pluck your store 658 of grapes and bring them home; then to the sun 659 Expose them for ten days, then for five more 660 Conceal them in the dark; when this is done, 661 Upon the sixth begin to pour in jar 662 Glad Bacchus’ gift. When strong Orion’s set ' None
3. Hesiod, Theogony, 26 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Hesiod, epistemological framework of • Hesiod, expressing an epistemological framework • Xenophanes, epistemological framework of • early Greek epistemology, relation to theology

 Found in books: Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 97; Tor (2017), Mortal and Divine in Early Greek Epistemology, 101, 102, 103, 309, 310, 311

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26 ποιμένες ἄγραυλοι, κάκʼ ἐλέγχεα, γαστέρες οἶον,'' None		sup>
26 of Helicon, and in those early day'' None
4. Homer, Iliad, 2.484-2.493 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Hesiod, epistemological framework of • epistemology

 Found in books: Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 114; Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 89, 90, 91

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2.484 ἔσπετε νῦν μοι Μοῦσαι Ὀλύμπια δώματʼ ἔχουσαι· 2.485 ὑμεῖς γὰρ θεαί ἐστε πάρεστέ τε ἴστέ τε πάντα, 2.486 ἡμεῖς δὲ κλέος οἶον ἀκούομεν οὐδέ τι ἴδμεν· 2.487 οἵ τινες ἡγεμόνες Δαναῶν καὶ κοίρανοι ἦσαν· 2.488 πληθὺν δʼ οὐκ ἂν ἐγὼ μυθήσομαι οὐδʼ ὀνομήνω, 2.489 οὐδʼ εἴ μοι δέκα μὲν γλῶσσαι, δέκα δὲ στόματʼ εἶεν, 2.490 φωνὴ δʼ ἄρρηκτος, χάλκεον δέ μοι ἦτορ ἐνείη, 2.491 εἰ μὴ Ὀλυμπιάδες Μοῦσαι Διὸς αἰγιόχοιο 2.492 θυγατέρες μνησαίαθʼ ὅσοι ὑπὸ Ἴλιον ἦλθον· 2.493 ἀρχοὺς αὖ νηῶν ἐρέω νῆάς τε προπάσας.'' None		sup>
2.484 Even as a bull among the herd stands forth far the chiefest over all, for that he is pre-eminent among the gathering kine, even such did Zeus make Agamemnon on that day, pre-eminent among many, and chiefest amid warriors.Tell me now, ye Muses that have dwellings on Olympus— 2.485 for ye are goddesses and are at hand and know all things, whereas we hear but a rumour and know not anything—who were the captains of the Danaans and their lords. But the common folk I could not tell nor name, nay, not though ten tongues were mine and ten mouths 2.490 and a voice unwearying, and though the heart within me were of bronze, did not the Muses of Olympus, daughters of Zeus that beareth the aegis, call to my mind all them that came beneath Ilios. Now will I tell the captains of the ships and the ships in their order.of the Boeotians Peneleos and Leïtus were captains, 2.493 and a voice unwearying, and though the heart within me were of bronze, did not the Muses of Olympus, daughters of Zeus that beareth the aegis, call to my mind all them that came beneath Ilios. Now will I tell the captains of the ships and the ships in their order.of the Boeotians Peneleos and Leïtus were captains, '' None
5. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • early Greek epistemology, relation to theology • epistemology

 Found in books: Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 85, 129, 180; Tor (2017), Mortal and Divine in Early Greek Epistemology, 311

b35 Let these be taken as fancies something like the truth.'' None
6. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Xenophanes, critique of ‘folk epistemology’ • Xenophanes, temporality of epistemological theories of • epistemology • place in Parmenides’ poem, epistemological implications of

 Found in books: Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 240; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 271
7. Herodotus, Histories, 2.159 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • epistemology • error, through epistemic arrogance

 Found in books: Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 180; Wolfsdorf (2020), Early Greek Ethics, 28

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2.159 παυσάμενος δὲ τῆς διώρυχος ὁ Νεκῶς ἐτράπετο πρὸς στρατηίας, καὶ τριήρεες αἳ μὲν ἐπὶ τῇ βορηίῃ θαλάσσῃ ἐποιήθησαν, αἳ δʼ ἐν τῷ Ἀραβίῳ κόλπῳ ἐπὶ τῇ Ἐρυθρῇ θαλάσσῃ, τῶν ἔτι οἱ ὁλκοὶ ἐπίδηλοι. καὶ ταύτῃσί τε ἐχρᾶτο ἐν τῷ δέοντι καὶ Σύροισι πεζῇ ὁ Νεκῶς συμβαλὼν ἐν Μαγδώλῳ ἐνίκησε, μετὰ δὲ τὴν μάχην Κάδυτιν πόλιν τῆς Συρίης ἐοῦσαν μεγάλην εἷλε. ἐν τῇ δὲ ἐσθῆτι ἔτυχε ταῦτα κατεργασάμενος, ἀνέθηκε τῷ Ἀπόλλωνι πέμψας ἐς Βραγχίδας τὰς Μιλησίων. μετὰ δέ, ἑκκαίδεκα ἔτεα τὰ πάντα ἄρξας, τελευτᾷ, τῷ παιδὶ Ψάμμι παραδοὺς τὴν ἀρχήν.'' None		sup>
2.159 Necos, then, stopped work on the canal and engaged in preparations for war; some of his ships of war were built on the northern sea, and some in the Arabian Gulf, by the Red Sea coast: the winches for landing these can still be seen. ,He used these ships when needed, and with his land army met and defeated the Syrians at Magdolus, taking the great Syrian city of Cadytis after the battle. ,He sent to Branchidae of Miletus and dedicated there to Apollo the garments in which he won these victories. Then he died after a reign of sixteen years, and his son Psammis reigned in his place.'' None
8. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Epistemic caution • epistemology

 Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 26; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 132

246e καλόν, σοφόν, ἀγαθόν, καὶ πᾶν ὅτι τοιοῦτον· τούτοις δὴ τρέφεταί τε καὶ αὔξεται μάλιστά γε τὸ τῆς ψυχῆς πτέρωμα, αἰσχρῷ δὲ καὶ κακῷ καὶ τοῖς ἐναντίοις φθίνει τε καὶ διόλλυται. ΣΩ. ὁ μὲν δὴ μέγας ἡγεμὼν ἐν οὐρανῷ Ζεύς, ἐλαύνων πτηνὸν ἅρμα, πρῶτος πορεύεται, διακοσμῶν πάντα καὶ ἐπιμελούμενος· τῷ δʼ ἕπεται στρατιὰ θεῶν τε καὶ δαιμόνων,'' None246e it partakes of the nature of the divine. But the divine is beauty, wisdom, goodness, and all such qualities; by these then the wings of the soul are nourished and grow, but by the opposite qualities, such as vileness and evil, they are wasted away and destroyed. Socrates. Now the great leader in heaven, Zeus, driving a winged chariot, goes first, arranging all things and caring for all things.'' None
9. Plato, Sophist, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Zeno of Citium, epistemology of • epistemology and logic/language/dialectic

 Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 233; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 192

263e καὶ τί διαφέρουσιν ἕκαστα ἀλλήλων. ΘΕΑΙ. δίδου μόνον. ΞΕ. οὐκοῦν διάνοια μὲν καὶ λόγος ταὐτόν· πλὴν ὁ μὲν ἐντὸς τῆς ψυχῆς πρὸς αὑτὴν διάλογος ἄνευ φωνῆς γιγνόμενος τοῦτʼ αὐτὸ ἡμῖν ἐπωνομάσθη, διάνοια; ΘΕΑΙ. πάνυ μὲν οὖν. ΞΕ. τὸ δέ γʼ ἀπʼ ἐκείνης ῥεῦμα διὰ τοῦ στόματος ἰὸν μετὰ φθόγγου κέκληται λόγος; ΘΕΑΙ. ἀληθῆ. ΞΕ. καὶ μὴν ἐν λόγοις γε αὖ ἴσμεν ἐνὸν— ΘΕΑΙ. τὸ ποῖον; ΞΕ. φάσιν τε καὶ ἀπόφασιν. ΘΕΑΙ. ἴσμεν.'' None263e and the several differences between them. Theaet. Give me an opportunity. Str. Well, then, thought and speech are the same; only the former, which is a silent inner conversation of the soul with itself, has been given the special name of thought. Is not that true? Theaet. Certainly. Str. But the stream that flows from the soul in vocal utterance through the mouth has the name of speech? Theaet. True. Str. And in speech we know there is just— Theaet. What? Str. Affirmation and negation Theaet. Yes, we know that.'' None
10. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Aristotle on epistemology • Clement of Alexandria, heresy and epistemology • Stoicism/Stoics/Stoic epistemology • epistemology

 Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 394; Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 30; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 206

173e χόες. καὶ ταῦτα πάντʼ οὐδʼ ὅτι οὐκ οἶδεν, οἶδεν· οὐδὲ γὰρ αὐτῶν ἀπέχεται τοῦ εὐδοκιμεῖν χάριν, ἀλλὰ τῷ ὄντι τὸ σῶμα μόνον ἐν τῇ πόλει κεῖται αὐτοῦ καὶ ἐπιδημεῖ, ἡ δὲ διάνοια, ταῦτα πάντα ἡγησαμένη σμικρὰ καὶ οὐδέν, ἀτιμάσασα πανταχῇ πέτεται κατὰ Πίνδαρον τᾶς τε γᾶς ὑπένερθε καὶ τὰ ἐπίπεδα γεωμετροῦσα, οὐρανοῦ θʼ ὕπερ ἀστρονομοῦσα,' ' None173e both below the earth, and measuring the surface of the earth, and above the sky, studying the stars, and investigating the universal nature' ' None
11. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • allegory, Timaeus’s, ontological/epistemological • epistemology • epistemology, two-worlds

 Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 22; Hoenig (2018), Plato's Timaeus and the Latin Tradition, 121; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 54

27d δὲ ἡμῖν εἰπεῖν. καὶ τὰ μὲν περὶ θεῶν ταύτῃ παρακεκλήσθω· τὸ δʼ ἡμέτερον παρακλητέον, ᾗ ῥᾷστʼ ἂν ὑμεῖς μὲν μάθοιτε, ἐγὼ δὲ ᾗ διανοοῦμαι μάλιστʼ ἂν περὶ τῶν προκειμένων ἐνδειξαίμην. ΤΙ.'' None27d ourselves we must also invoke so to proceed, that you may most easily learn and I may most clearly expound my views regarding the subject before us. Tim.'' None
12. None, None, nan (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Socrates, wellbeing and epistemic state • empedocles, Love as epistemic object • empedocles, theology and epistemology in • epistemology

 Found in books: Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 208, 210; Tor (2017), Mortal and Divine in Early Greek Epistemology, 328; Wolfsdorf (2020), Early Greek Ethics, 185
13. None, None, nan (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • anthropo-philautia, epistemic, examples of • epistemology, Gorgias

 Found in books: Sattler (2021), Ancient Ethics and the Natural World, 73; Wolfsdorf (2020), Early Greek Ethics, 115
14. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Stoicism, Stoics, epistemology of • empedocles, Love as epistemic object • empedocles, theology and epistemology in

 Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 60; Tor (2017), Mortal and Divine in Early Greek Epistemology, 330, 331
15. Anon., 1 Enoch, 55-58, 66-71 (3rd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Epistemology/epistemological • angelic sin, as epistemological transgression

 Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 77, 115, 246, 248, 256; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 98

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55 And after that the Head of Days repented and said: \' In vain have I destroyed all who dwell",on the earth.\' And He sware by His great name: \' Henceforth I will not do so to all who dwell on the earth, and I will set a sign in the heaven: and this shall be a pledge of good faith between Me and them for ever, so long as heaven is above the earth. And this is in accordance with My command.,When I have desired to take hold of them by the hand of the angels on the day of tribulation and pain because of this, I will cause My chastisement and My wrath to abide upon them, saith,God, the Lord of Spirits. Ye mighty kings who dwell on the earth, ye shall have to behold Mine Elect One, how he sits on the throne of glory and judges Azazel, and all his associates, and all his hosts in the name of the Lord of Spirits.\''56 And I saw there the hosts of the angels of punishment going, and they held scourges and chains,of iron and bronze. And I asked the angel of peace who went with me, saying: \' To whom are,these who hold the scourges going \' And he said unto me: \' To their elect and beloved ones, that they may be cast into the chasm of the abyss of the valley.,And then that valley shall be filled with their elect and beloved, And the days of their lives shall be at an end, And the days of their leading astray shall not thenceforward be reckoned.,And in those days the angels shall return And hurl themselves to the east upon the Parthians and Medes:They shall stir up the kings, so that a spirit of unrest shall come upon them, And they shall rouse them from their thrones,That they may break forth as lions from their lairs, And as hungry wolves among their flocks.,And they shall go up and tread under foot the land of His elect ones And the land of His elect ones shall be before them a threshing-floor and a highway :",But the city of my righteous shall be a hindrance to their horses.And they shall begin to fight among themselves, And their right hand shall be strong against themselves,And a man shall not know his brother, Nor a son his father or his mother,Till there be no number of the corpses through their slaughter, And their punishment be not in vain.,In those days Sheol shall open its jaws, And they shall be swallowed up thereinAnd their destruction shall be at an end; Sheol shall devour the sinners in the presence of the elect.\' 57 And it came to pass after this that I saw another host of wagons, and men riding thereon, and,coming on the winds from the east, and from the west to the south. And the noise of their wagons was heard, and when this turmoil took place the holy ones from heaven remarked it, and the pillars of the earth were moved from their place, and the sound thereof was heard from the one end of heaven,to the other, in one day. And they shall all fall down and worship the Lord of Spirits. And this is the end of the second Parable. 58 And I began to speak the third Parable concerning the righteous and elect.",Blessed are ye, ye righteous and elect, For glorious shall be your lot.,And the righteous shall be in the light of the sun. And the elect in the light of eternal life: The days of their life shall be unending, And the days of the holy without number.,And they shall seek the light and find righteousness with the Lord of Spirits: There shall be peace to the righteous in the name of the Eternal Lord.",And after this it shall be said to the holy in heaven That they should seek out the secrets of righteousness, the heritage of faith: For it has become bright as the sun upon earth, And the darkness is past.,And there shall be a light that never endeth, And to a limit (lit. \' number \') of days they shall not come, For the darkness shall first have been destroyed, And the light established before the Lord of Spirits And the light of uprightness established for ever before the Lord of Spirits.
66 And after that he showed me the angels of punishment who are prepared to come and let loose all the powers of the waters which are beneath in the earth in order to bring judgement and destruction",on all who abide and dwell on the earth. And the Lord of Spirits gave commandment to the angels who were going forth, that they should not cause the waters to rise but should hold them,in check; for those angels were over the powers of the waters. And I went away from the presence of Enoch." 67 And in those days the word of God came unto me, and He said unto me: \' Noah, thy lot has come,Up before Me, a lot without blame, a lot of love and uprightness. And now the angels are making a wooden (building), and when they have completed that task I will place My hand upon it and preserve it, and there shall come forth from it the seed of life, and a change shall set in so that the,earth will not remain without inhabitant. And I will make fast thy sed before me for ever and ever, and I will spread abroad those who dwell with thee: it shall not be unfruitful on the face of the earth, but it shall be blessed and multiply on the earth in the name of the Lord.\',And He will imprison those angels, who have shown unrighteousness, in that burning valley which my grandfather Enoch had formerly shown to me in the west among the mountains of gold,and silver and iron and soft metal and tin. And I saw that valley in which there was a great",convulsion and a convulsion of the waters. And when all this took place, from that fiery molten metal and from the convulsion thereof in that place, there was produced a smell of sulphur, and it was connected with those waters, and that valley of the angels who had led astray (mankind) burned,beneath that land. And through its valleys proceed streams of fire, where these angels are punished who had led astray those who dwell upon the earth.,But those waters shall in those days serve for the kings and the mighty and the exalted, and those who dwell on the earth, for the healing of the body, but for the punishment of the spirit; now their spirit is full of lust, that they may be punished in their body, for they have denied the Lord of Spirits,and see their punishment daily, and yet believe not in His name. And in proportion as the burning of their bodies becomes severe, a corresponding change shall take place in their spirit for ever and ever;,for before the Lord of Spirits none shall utter an idle word. For the judgement shall come upon them,,because they believe in the lust of their body and deny the Spirit of the Lord. And those same waters will undergo a change in those days; for when those angels are punished in these waters, these water-springs shall change their temperature, and when the angels ascend, this water of the,springs shall change and become cold. And I heard Michael answering and saying: \' This judgement wherewith the angels are judged is a testimony for the kings and the mighty who possess the",earth.\' Because these waters of judgement minister to the healing of the body of the kings and the lust of their body; therefore they will not see and will not believe that those waters will change and become a fire which burns for ever."' "68 And after that my grandfather Enoch gave me the teaching of all the secrets in the book in the Parables which had been given to him, and he put them together for me in the words of the book,of the Parables. And on that day Michael answered Raphael and said: ' The power of the spirit transports and makes me to tremble because of the severity of the judgement of the secrets, the judgement of the angels: who can endure the severe judgement which has been executed, and before,which they melt away ' And Michael answered again, and said to Raphael: ' Who is he whose heart is not softened concerning it, and whose reins are not troubled by this word of judgement,(that) has gone forth upon them because of those who have thus led them out ' And it came to pass when he stood before the Lord of Spirits, Michael said thus to Raphael: ' I will not take their part under the eye of the Lord; for the Lord of Spirits has been angry with them because they do,as if they were the Lord. Therefore all that is hidden shall come upon them for ever and ever; for neither angel nor man shall have his portion (in it), but alone they have received their judgement for ever and ever." '69 And after this judgement they shall terrify and make them to tremble because they have shown this to those who dwell on the earth.",And behold the names of those angels and these are their names: the first of them is Samjaza, the second Artaqifa, and the third Armen, the fourth Kokabel, the fifth Turael, the sixth Rumjal, the seventh Danjal, the eighth Neqael, the ninth Baraqel, the tenth Azazel, the eleventh Armaros, the twelfth Batarjal, the thirteenth Busasejal, the fourteenth Hael, the fifteenth Turel, and the sixteenth Simapesiel, the seventeenth Jetrel, the eighteenth Tumael, the nineteenth Turel,,the twentieth Rumael, the twenty-first Azazel. And these are the chiefs of their angels and their names, and their chief ones over hundreds and over fifties and over tens.,The name of the first Jeqon: that is, the one who led astray all the sons of God, and brought them,down to the earth, and led them astray through the daughters of men. And the second was named Asbeel: he imparted to the holy sons of God evil counsel, and led them astray so that they defiled,their bodies with the daughters of men. And the third was named Gadreel: he it is who showed the children of men all the blows of death, and he led astray Eve, and showed the weapons of death to the sons of men the shield and the coat of mail, and the sword for battle, and all the weapons,of death to the children of men. And from his hand they have proceeded against those who dwell",on the earth from that day and for evermore. And the fourth was named Penemue: he taught the",children of men the bitter and the sweet, and he taught them all the secrets of their wisdom. And he instructed mankind in writing with ink and paper, and thereby many sinned from eternity to,eternity and until this day. For men were not created for such a purpose, to give confirmation,to their good faith with pen and ink. For men were created exactly like the angels, to the intent that they should continue pure and righteous, and death, which destroys everything, could not have taken hold of them, but through this their knowledge they are perishing, and through this power,it is consuming me. And the fifth was named Kasdeja: this is he who showed the children of men all the wicked smitings of spirits and demons, and the smitings of the embryo in the womb, that it may pass away, and the smitings of the soul the bites of the serpent, and the smitings,which befall through the noontide heat, the son of the serpent named Taba\'et. And this is the task of Kasbeel, the chief of the oath which he showed to the holy ones when he dwelt high,above in glory, and its name is Biqa. This (angel) requested Michael to show him the hidden name, that he might enunciate it in the oath, so that those might quake before that name and oath who revealed all that was in secret to the children of men. And this is the power of this oath, for it is powerful and strong, and he placed this oath Akae in the hand of Michael.,And these are the secrets of this oath . . . And they are strong through his oath: And the heaven was suspended before the world was created, And for ever.,And through it the earth was founded upon the water, And from the secret recesses of the mountains come beautiful waters, From the creation of the world and unto eternity.,And through that oath the sea was created, And as its foundation He set for it the sand against the time of (its) anger, And it dare not pass beyond it from the creation of the world unto eternity.,And through that oath are the depths made fast, And abide and stir not from their place from eternity to eternity.,And through that oath the sun and moon complete their course, And deviate not from their ordice from eternity to eternity.,And through that oath the stars complete their course, And He calls them by their names, And they answer Him from eternity to eternity.,And in like manner the spirits of the water, and of the winds, and of all zephyrs, and (their) paths,from all the quarters of the winds. And there are preserved the voices of the thunder and the light of the lightnings: and there are preserved the chambers of the hail and the chambers of the",hoarfrost, and the chambers of the mist, and the chambers of the rain and the dew. And all these believe and give thanks before the Lord of Spirits, and glorify (Him) with all their power, and their food is in every act of thanksgiving: they thank and glorify and extol the name of the Lord of Spirits for ever and ever.,And this oath is mighty over them And through it they are preserved and their paths are preserved, And their course is not destroyed.,And there was great joy amongst them, And they blessed and glorified and extolled Because the name of that Son of Man had been revealed unto them.,And he sat on the throne of his glory, And the sum of judgement was given unto the Son of Man, And he caused the sinners to pass away and be destroyed from off the face of the earth, And those who have led the world astray.,With chains shall they be bound, And in their assemblage-place of destruction shall they be imprisoned, And all their works vanish from the face of the earth.,And from henceforth there shall be nothing corruptible; For that Son of Man has appeared, And has seated himself on the throne of his glory, And all evil shall pass away before his face, And the word of that Son of Man shall go forthAnd be strong before the Lord of Spirits. 70 And it came to pass after this that his name during his lifetime was raised aloft to that Son of",Man and to the Lord of Spirits from amongst those who dwell on the earth. And he was raised aloft",on the chariots of the spirit and his name vanished among them. And from that day I was no longer numbered amongst them: and he set me between the two winds, between the North and the,West, where the angels took the cords to measure for me the place for the elect and righteous. And there I saw the first fathers and the righteous who from the beginning dwell in that place. 71 And it came to pass after this that my spirit was translated And it ascended into the heavens: And I saw the holy sons of God. They were stepping on flames of fire: Their garments were white and their raiment, And their faces shone like snow.,And I saw two streams of fire, And the light of that fire shone like hyacinth, And I fell on my face before the Lord of Spirits.,And the angel Michael one of the archangels seized me by my right hand, And lifted me up and led me forth into all the secrets, And he showed me all the secrets of righteousness.,And he showed me all the secrets of the ends of the heaven, And all the chambers of all the stars, and all the luminaries, Whence they proceed before the face of the holy ones.,And he translated my spirit into the heaven of heavens, And I saw there as it were a structure built of crystals, And between those crystals tongues of living fire.,And my spirit saw the girdle which girt that house of fire, And on its four sides were streams full of living fire, And they girt that house.,And round about were Seraphin, Cherubic, and Ophannin: And these are they who sleep not And guard the throne of His glory.,And I saw angels who could not be counted, A thousand thousands, and ten thousand times ten thousand, Encircling that house.And Michael, and Raphael, and Gabriel, and Phanuel, And the holy angels who are above the heavens, Go in and out of that house.,And they came forth from that house, And Michael and Gabriel, Raphael and Phanuel, And many holy angels without number.,And with them the Head of Days, His head white and pure as wool, And His raiment indescribable.,And I fell on my face, And my whole body became relaxed, And my spirit was transfigured;And I cried with a loud voice, . . . with the spirit of power, And blessed and glorified and extolled.,And these blessings which went forth out of my mouth were well pleasing before that Head of Days. And that Head of Days came with Michael and Gabriel, Raphael and Phanuel, thousands and ten thousands of angels without number.,passage wherein the Son of Man was described as accompanying the Head of Days, and Enoch asked one of the angels (as in xlvi.,concerning the Son of Man as to who he was.",And he (i.e. the angel) came to me and greeted me with His voice, and said unto me \' This is the Son of Man who is born unto righteousness, And righteousness abides over him, And the righteousness of the Head of Days forsakes him not.\',And he said unto me: \' He proclaims unto thee peace in the name of the world to come; For from hence has proceeded peace since the creation of the world, And so shall it be unto thee for ever and for ever and ever.,And all shall walk in his ways since righteousness never forsaketh him: With him will be their dwelling-places, and with him their heritage, And they shall not be separated from him for ever and ever and ever.And so there shall be length of days with that Son of Man, And the righteous shall have peace and an upright way In the name of the Lord of Spirits for ever and ever.\'Section I I I. Chapters LXXII-LXXXII The Book of the Heavenly Luminarie ' None
16. Cicero, On The Ends of Good And Evil, 5.74 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • epistemology • understanding (Lat. scientia = Gr. episteme)

 Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 184; Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 92, 104; Tsouni (2019), Antiochus and Peripatetic Ethics, 142

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5.74 quin etiam ipsi voluptarii deverticula diverticula BENV quaerunt et virtutes habent in ore totos dies voluptatemque primo dumtaxat primo dumtaxat NV prima dum taxat R dumtaxat primo BE expeti dicunt, quaerunt ... habent ... dicunt Lamb. quaerant ... habeant (habent V) ... dicant (' sententiae satisfaceret : quidni, quum etiam ... quaerant ... habeant ... dicant? ut minus hoc in Calliphonte et Diodoro mirum esse significaretur ' Mdv. ) deinde consuetudine quasi alteram quandam naturam effici, qua inpulsi multa faciant faciant Bentl., Ernest. ; faciunt nullam quaerentes voluptatem. Stoici restant. ei quidem non unam aliquam aut alteram rem a nobis, sed totam ad se nostram philosophiam add. Bentl., Davis. transtulerunt; atque ut reliqui fures earum rerum, quas ceperunt, signa commutant, sic illi, ut sententiis nostris pro suis uterentur, nomina tamquam rerum notas mutaverunt. ita relinquitur sola haec disciplina digna studiosis ingenuarum artium, digna eruditis, digna claris viris, digna principibus, digna regibus. Quae cum dixisset paulumque parumque BE institisset, Quid est?" " None		sup>
5.74 \xa0Even the votaries of pleasure take refuge in evasions: the name of virtue is on their lips all the time, and they declare that pleasure is only at first the object of desire, and that later habit produces a sort of second nature, which supplies a motive for many actions not aiming at pleasure at all. There remain the Stoics. The Stoics have conveyed from us not some one or other item, but our entire system of philosophy. It is a regular practice of thieves to alter the marks upon stolen goods; and the Stoics, in order to pass off our opinions as their own, have changed the names, which are the marks of things. Our system therefore is left as the sole philosophy worthy of the student of the liberal arts, of the learned and the eminent, of statesmen and princes." <' ' None
17. Cicero, On The Nature of The Gods, 1.12 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Epistemology • Stoicism, epistemology • enargeia, in epistemology • epistemology

 Found in books: Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 70; Maso (2022), CIcero's Philosophy, 110

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1.12 In an undertaking so extensive and so arduous, I do not profess to have attained success, though I do claim to have attempted it. At the same time it would be impossible for the adherents of this method to dispense altogether with any standard of guidance. This matter it is true I have discussed elsewhere more thoroughly; but some people are so dull and slow of apprehension that they appear to require repeated explanations. Our position is not that we hold that nothing is true, but that we assert that all true sensations are associated with false ones so closely resembling them that they contain no infallible mark to guide our judgement and assent. From this followed the corollary, that many sensations are probable, that is, though not amounting to a full perception they are yet possessed of a certain distinctness and clearness, and so can serve to direct the conduct of the wise man. '' None
18. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Cicero, on Zenos epistemology • Stoicism, Stoics, epistemology of • Voluntarism, epistemological • Zeno of Citium, epistemology of • epistemology • epistemology, Paul’s • epistemology, Stoic • epistemology, sceptical • epistemology, suneidēsis

 Found in books: Bett (2019), How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism, 224; Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 61, 62; Hoenig (2018), Plato's Timaeus and the Latin Tradition, 61; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 225, 231, 232, 289; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 139
19. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Antiochus, epistemology • Epistemology

 Found in books: Maso (2022), CIcero's Philosophy, 57, 110; Tsouni (2019), Antiochus and Peripatetic Ethics, 65
20. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Epistemology • epistemology, and vision

 Found in books: Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 34; Nijs (2023), The Epicurean Sage in the Ethics of Philodemus. 224
21. New Testament, 1 Corinthians, 3.4, 3.21-3.23, 13.12 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Ambrose of Milan, epistemology of • Epistemology • epistemology in late antique world, Newman’s real assent • epistemology, Paul’s • epistemology, and identity • epistemology, and vision • epistemology, suneidēsis

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 388; Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 6; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 59, 161; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 146, 150

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3.4 ὅταν γὰρ λέγῃ τις Ἐγὼ μέν εἰμι Παύλου, ἕτερος δέ Ἐγὼ Ἀπολλώ, οὐκ ἄνθρωποί ἐστε;
3.21 ὥστε μηδεὶς καυχάσθω ἐν ἀνθρώποις· 3.22 πάντα γὰρ ὑμῶν ἐστίν, εἴτε Παῦλος εἴτε Ἀπολλὼς εἴτε Κηφᾶς εἴτε κόσμος εἴτε ζωὴ εἴτε θάνατος εἴτε ἐνεστῶτα εἴτε μέλλοντα, πάντα ὑμῶν, 3.23 ὑμεῖς δὲ Χριστοῦ, Χριστὸς δὲ θεοῦ.
13.12 βλέπομεν γὰρ ἄρτι διʼ ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον· ἄρτι γινώσκω ἐκ μέρους, τότε δὲ ἐπιγνώσομαι καθὼς καὶ ἐπεγνώσθην.'' None		sup>
3.4 For when one says, "I follow Paul," andanother, "I follow Apollos," aren\'t you fleshly?
3.21 Therefore let no one boast in men. For all things are yours, 3.22 whether Paul, or Apollos, or Cephas, or the world, or life, or death,or things present, or things to come. All are yours,' "3.23 and you areChrist's, and Christ is God's. " 13.12 For now we see in a mirror, dimly, butthen face to face. Now I know in part, but then I will know fully, evenas I was also fully known.'' None
22. New Testament, Acts, 28.23 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Epistemology, Modes of knowing • angelic sin, as epistemological transgression

 Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 440; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 153

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28.23 Ταξάμενοι δὲ αὐτῷ ἡμέραν ἦλθαν πρὸς αὐτὸν εἰς τὴν ξενίαν πλείονες, οἷς ἐξετίθετο διαμαρτυρόμενος τὴν βασιλείαν τοῦ θεοῦ πείθων τε αὐτοὺς περὶ τοῦ Ἰησοῦ ἀπό τε τοῦ νόμου Μωυσέως καὶ τῶν προφητῶν ἀπὸ πρωὶ ἕως ἑσπέρας.'' None		sup>
28.23 When they had appointed him a day, they came to him into his lodging in great number. He explained to them, testifying about the Kingdom of God, and persuading them concerning Jesus, both from the law of Moses and from the prophets, from morning until evening. '' None
23. New Testament, Apocalypse, 20.2-20.3 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Epistemology/epistemological • angelic sin, as epistemological transgression

 Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 116; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 98

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20.2 καὶ ἐκράτησεν τὸν δράκοντα,ὁ ὄφιςὁ ἀρχαῖος, ὅς ἐστινΔιάβολοςκαὶὉ Σατανᾶς,καὶ ἔδησεν αὐτὸν χίλια ἔτη, 20.3 καὶ ἔβαλεν αὐτὸν εἰς τὴν ἄβυσσον, καὶ ἔκλεισεν καὶ ἐσφράγισεν ἐπάνω αὐτοῦ, ἵνα μὴ πλανήσῃ ἔτι τὰ ἔθνη, ἄχρι τελεσθῇ τὰ χίλια ἔτη· μετὰ ταῦτα δεῖ λυθῆναι αὐτὸν μικρὸν χρόνον.'' None		sup>
20.2 He seized the dragon, the old serpent, which is the devil and Satan, who deceives the whole inhabited earth, and bound him for a thousand years, 20.3 and cast him into the abyss, and shut it, and sealed it over him, that he should deceive the nations no more, until the thousand years were finished. After this, he must be freed for a short time.'' None
24. New Testament, Galatians, 2.20 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • epistemology, Paul’s • epistemology, and death, practice of • epistemology, and godlikeness • epistemology, and memory of sin, post-mortem

 Found in books: Champion (2022), Dorotheus of Gaza and Ascetic Education, 88, 89; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 113

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2.20 ζῶ δὲ οὐκέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός· ὃ δὲ νῦν ζῶ ἐν σαρκί, ἐν πίστει ζῶ τῇ τοῦ υἱοῦ τοῦ θεοῦ τοῦ ἀγαπήσαντός με καὶ παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ.'' None		sup>
2.20 I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. '' None
25. New Testament, Philippians, 2.6-2.7, 3.10-3.11 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Epistemology, Modes of knowing • epistemology • epistemology in late antique world, materiality and • epistemology, Paul’s

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 20; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 175; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 204; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 91, 94

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2.6 ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, 2.7 ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος
3.10 τοῦ γνῶναι αὐτὸν καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ καὶ κοινωνίαν παθημάτων αὐτοῦ, συμμορφιζόμενος τῷ θανάτῳ αὐτοῦ, 3.11 εἴ πως καταντήσω εἰς τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν. οὐχ ὅτι ἤδη ἔλαβον ἢ ἤδη τετελείωμαι,'' None		sup>
2.6 who, existing in the form of God, didn't consider it robbery to be equal with God, " '2.7 but emptied himself, taking the form of a servant, being made in the likeness of men.
3.10 that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death; 3.11 if by any means I may attain to the resurrection from the dead. '" None
26. New Testament, John, 1.18 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • epistemology

 Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 146; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 132

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1.18 θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο.'' None		sup>
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. '' None
27. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Epistemology/epistemological • angelic sin, as epistemological transgression

 Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 176; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 86
28. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • epistemology, and vision • epistemology, subjectivity • subjectivity, epistemology • wise person, epistemic condition

 Found in books: Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 24; Graver (2007), Stoicism and Emotion, 226
29. Justin, Dialogue With Trypho, 73 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • angelic sin, as epistemological transgression • epistemology

 Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 165, 168; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 116

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73 The words From the wood have been cut out of Psalm 96 Justin: And from the ninety-fifth (ninety-sixth) Psalm they have taken away this short saying of the words of David: 'From the wood.' For when the passage said, 'Tell among the nations, the Lord has reigned from the wood,' they have left, 'Tell among the nations, the Lord has reigned.' Now no one of your people has ever been said to have reigned as God and Lord among the nations, with the exception of Him only who was crucified, of whom also the Holy Spirit affirms in the same Psalm that He was raised again, and freed from the grave, declaring that there is none like Him among the gods of the nations: for they are idols of demons. But I shall repeat the whole Psalm to you, that you may perceive what has been said. It is thus: 'Sing unto the Lord a new song; sing unto the Lord, all the earth. Sing unto the Lord, and bless His name; show forth His salvation from day to day. Declare His glory among the nations, His wonders among all people. For the Lord is great, and greatly to be praised: He is to be feared above all the gods. For all the gods of the nations are demons but the Lord made the heavens. Confession and beauty are in His presence; holiness and magnificence are in His sanctuary. Bring to the Lord, O you countries of the nations, bring to the Lord glory and honour, bring to the Lord glory in His name. Take sacrifices, and go into His courts; worship the Lord in His holy temple. Let the whole earth be moved before Him: tell among the nations, the Lord has reigned. For He has established the world, which shall not be moved; He shall judge the nations with equity. Let the heavens rejoice, and the earth be glad; let the sea and its fullness shake. Let the fields and all therein be joyful. Let all the trees of the wood be glad before the Lord: for He comes, for He comes to judge the earth. He shall judge the world with righteousness, and the people with His truth.' Trypho: Whether or not the rulers of the people have erased any portion of the Scriptures, as you affirm, God knows; but it seems incredible. Justin: Assuredly, it does seem incredible. For it is more horrible than the calf which they made, when satisfied with manna on the earth; or than the sacrifice of children to demons; or than the slaying of the prophets. But you appear to me not to have heard the Scriptures which I said they had stolen away. For such as have been quoted are more than enough to prove the points in dispute, besides those which are retained by us, and shall yet be brought forward."" None
30. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Zeno of Citium, epistemology of • epistemology, Paul’s • epistemology, Stoic • epistemology, suneidēsis

 Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 229, 231; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 138
31. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Democritus, and epistemology • Voluntarism, epistemological

 Found in books: Bett (2019), How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism, 222; Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 210
32. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Clement of Alexandria, heresy and epistemology • Gnosticism, epistemology of • epistemology

 Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 404, 408; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 142

n
a
n
33. Diogenes Laertius, Lives of The Philosophers, 7.46, 7.50-7.51, 7.57, 7.162, 7.177, 9.72, 9.88, 10.33 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Clement of Alexandria, heresy and epistemology • Democritus, and epistemology • Epistemology • Epistemology, Modes of knowing • Stoicism, Stoics, epistemology of • Zeno of Citium, epistemology of • animal sacrifice, epistemology • epistemology • epistemology, Paul’s • epistemology, Stoic • epistemology, suneidēsis • wise person, epistemic condition

 Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 384, 398, 399; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 175; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 125; Graver (2007), Stoicism and Emotion, 226; Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 202; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 106, 226, 228; Nijs (2023), The Epicurean Sage in the Ethics of Philodemus. 224, 225, 226; Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 311; Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 151; Vogt (2015), Pyrrhonian Skepticism in Diogenes Laertius. 63, 115; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 138

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7.46 There are two species of presentation, the one apprehending a real object, the other not. The former, which they take to be the test of reality, is defined as that which proceeds from a real object, agrees with that object itself, and has been imprinted seal-fashion and stamped upon the mind: the latter, or non-apprehending, that which does not proceed from any real object, or, if it does, fails to agree with the reality itself, not being clear or distinct.Dialectic, they said, is indispensable and is itself a virtue, embracing other particular virtues under it. Freedom from precipitancy is a knowledge when to give or withhold the mind's assent to impressions." 7.50 There is a difference between the process and the outcome of presentation. The latter is a semblance in the mind such as may occur in sleep, while the former is the act of imprinting something on the soul, that is a process of change, as is set forth by Chrysippus in the second book of his treatise of the Soul (De anima). For, says he, we must not take impression in the literal sense of the stamp of a seal, because it is impossible to suppose that a number of such impressions should be in one and the same spot at one and the same time. The presentation meant is that which comes from a real object, agrees with that object, and has been stamped, imprinted and pressed seal-fashion on the soul, as would not be the case if it came from an unreal object. 7.51 According to them some presentations are data of sense and others are not: the former are the impressions conveyed through one or more sense-organs; while the latter, which are not data of sense, are those received through the mind itself, as is the case with incorporeal things and all the other presentations which are received by reason. of sensuous impressions some are from real objects and are accompanied by yielding and assent on our part. But there are also presentations that are appearances and no more, purporting, as it were, to come from real objects.Another division of presentations is into rational and irrational, the former being those of rational creatures, the latter those of the irrational. Those which are rational are processes of thought, while those which are irrational have no name. Again, some of our impressions are scientific, others unscientific: at all events a statue is viewed in a totally different way by the trained eye of a sculptor and by an ordinary man.
7.57 Seven of the letters are vowels, a, e, ē i, o, u, ō, and six are mutes, b, g, d, k, p, t. There is a difference between voice and speech; because, while voice may include mere noise, speech is always articulate. Speech again differs from a sentence or statement, because the latter always signifies something, whereas a spoken word, as for example βλίτυρι, may be unintelligible – which a sentence never is. And to frame a sentence is more than mere utterance, for while vocal sounds are uttered, things are meant, that is, are matters of discourse.' "
7.162 After meeting Polemo, says Diocles of Magnesia, while Zeno was suffering from a protracted illness, he recanted his views. The Stoic doctrine to which he attached most importance was the wise man's refusal to hold mere opinions. And against this doctrine Persaeus was contending when he induced one of a pair of twins to deposit a certain sum with Ariston and afterwards got the other to reclaim it. Ariston being thus reduced to perplexity was refuted. He was at variance with Arcesilaus; and one day when he saw an abortion in the shape of a bull with a uterus, he said, Alas, here Arcesilaus has had given into his hand an argument against the evidence of the senses." 7.177 6. SPHAERUSAmongst those who after the death of Zeno became pupils of Cleanthes was Sphaerus of Bosporus, as already mentioned. After making considerable progress in his studies, he went to Alexandria to the court of King Ptolemy Philopator. One day when a discussion had arisen on the question whether the wise man could stoop to hold opinion, and Sphaerus had maintained that this was impossible, the king, wishing to refute him, ordered some waxen pomegranates to be put on the table. Sphaerus was taken in and the king cried out, You have given your assent to a presentation which is false. But Sphaerus was ready with a neat answer. I assented not to the proposition that they are pomegranates, but to another, that there are good grounds for thinking them to be pomegranates. Certainty of presentation and reasonable probability are two totally different things. Mnesistratus having accused him of denying that Ptolemy was a king, his reply was, Being of such quality as he is, Ptolemy is indeed a king.' "
9.72 Furthermore, they find Xenophanes, Zeno of Elea, and Democritus to be sceptics: Xenophanes because he says,Clear truth hath no man seen nor e'er shall knowand Zeno because he would destroy motion, saying, A moving body moves neither where it is nor where it is not; Democritus because he rejects qualities, saying, Opinion says hot or cold, but the reality is atoms and empty space, and again, of a truth we know nothing, for truth is in a well. Plato, too, leaves the truth to gods and sons of gods, and seeks after the probable explanation. Euripides says:" 9.88 Similarly father and brother are relative terms, day is relative to the sun, and all things relative to our mind. Thus relative terms are in and by themselves unknowable. These, then, are the ten modes of perplexity.But Agrippa and his school add to them five other modes, resulting respectively from disagreement, extension ad infinitum, relativity, hypothesis and reciprocal inference. The mode arising from disagreement proves, with regard to any inquiry whether in philosophy or in everyday life, that it is full of the utmost contentiousness and confusion. The mode which involves extension ad infinitum refuses to admit that what is sought to be proved is firmly established, because one thing furnishes the ground for belief in another, and so on ad infinitum.
10.33 By preconception they mean a sort of apprehension or a right opinion or notion, or universal idea stored in the mind; that is, a recollection of an external object often presented, e.g. Such and such a thing is a man: for no sooner is the word man uttered than we think of his shape by an act of preconception, in which the senses take the lead. Thus the object primarily denoted by every term is then plain and clear. And we should never have started an investigation, unless we had known what it was that we were in search of. For example: The object standing yonder is a horse or a cow. Before making this judgement, we must at some time or other have known by preconception the shape of a horse or a cow. We should not have given anything a name, if we had not first learnt its form by way of preconception. It follows, then, that preconceptions are clear. The object of a judgement is derived from something previously clear, by reference to which we frame the proposition, e.g. How do we know that this is a man?'" None
34. Porphyry, Life of Pythagoras, 30 (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • empedocles, theology and epistemology in • epistemology

 Found in books: Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 210; Tor (2017), Mortal and Divine in Early Greek Epistemology, 323

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30 He soothed the passions of the soul and body by rhythms, songs and incantations. These he adapted and applied to his friends. He himself could hear the harmony of the Universe, and understood the universal music of the spheres, and of the stars which move in concert with them, and which we cannot hear because of the limitations of our weak nature. This is testified to by these characteristic verses of Empedocles: "Amongst these was one in things sublimest skilled,His mind with all the wealth of learning filled, Whatever sages did invent, he sought;And whilst his thoughts were on this work intent,All things existent, easily he viewed,Through ten or twenty ages making search."
35. None, None, nan (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Epistemology • epistemology

 Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 92; Maso (2022), CIcero's Philosophy, 57
36. Anon., 4 Ezra, 14.26
 Tagged with subjects: • Epistemology, Modes of knowing • angelic sin, as epistemological transgression

 Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 435; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 135

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14.26 And when you have finished, some things you shall make public, and some you shall deliver in secret to the wise; tomorrow at this hour you shall begin to write."'' None
37. None, None, nan
 Tagged with subjects: • anthropo-philautia, epistemic, examples of • empedocles, theology and epistemology in • epistemology

 Found in books: Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 129; Sattler (2021), Ancient Ethics and the Natural World, 83, 87; Tor (2017), Mortal and Divine in Early Greek Epistemology, 322, 323



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