| subject | book bibliographic info |
|---|---|
| ergon | Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 144, 149, 152, 153, 154, 155, 204, 205, 208, 209, 217 Legaspi, Wisdom in Classical and Biblical Tradition (2018) 120, 123, 140, 141, 142, 204, 234, 235, 236, 239, 240 Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 39, 40, 43, 50 Walker, Aristotle on the Uses of Contemplation (2018) 186 |
| ergon, epistates, ton hieron kai demosion | Dignas, Economy of the Sacred in Hellenistic and Roman Asia Minor (2002) 213 |
| ergon, function, lat. munus = gr. | Tsouni, Antiochus and Peripatetic Ethics (2019) 130 |
| ergon, in galen | Jouanna, Greek Medicine from Hippocrates to Galen (2012) 300 |
| ergon, in galen, in aristotle | Jouanna, Greek Medicine from Hippocrates to Galen (2012) 309 |
| 1 validated results for "ergon" |
|---|
| 1. Plato, Euthyphro, 12e, 13c, 13d, 14b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: • ergon Found in books: Legaspi, Wisdom in Classical and Biblical Tradition (2018) 120, 140, 234; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 40 12e ΣΩ. πειρῶ δὴ καὶ σὺ ἐμὲ οὕτω διδάξαι τὸ ποῖον μέρος τοῦ δικαίου ὅσιόν ἐστιν, ἵνα καὶ Μελήτῳ λέγωμεν μηκέθʼ ἡμᾶς ἀδικεῖν μηδὲ ἀσεβείας γράφεσθαι, ὡς ἱκανῶς ἤδη παρὰ σοῦ μεμαθηκότας τά τε εὐσεβῆ καὶ ὅσια καὶ τὰ μή. ΕΥΘ. τοῦτο τοίνυν ἔμοιγε δοκεῖ, ὦ Σώκρατες, τὸ μέρος τοῦ δικαίου εἶναι εὐσεβές τε καὶ ὅσιον, τὸ περὶ τὴν τῶν θεῶν θεραπείαν, τὸ δὲ περὶ τὴν τῶν ἀνθρώπων τὸ λοιπὸν εἶναι τοῦ δικαίου μέρος. ΣΩ. καὶ καλῶς γέ μοι, ὦ Εὐθύφρων, φαίνῃ λέγειν, ἀλλὰ 13c ΕΥΘ. μὰ Δίʼ οὐκ ἔγωγε. ΣΩ. ἀλλʼ ἐπʼ ὠφελίᾳ; ΕΥΘ. πῶς δʼ οὔ; ΣΩ. ἦ οὖν καὶ ἡ ὁσιότης θεραπεία οὖσα θεῶν ὠφελία τέ ἐστι θεῶν καὶ βελτίους τοὺς θεοὺς ποιεῖ; καὶ σὺ τοῦτο συγχωρήσαις ἄν, ὡς ἐπειδάν τι ὅσιον ποιῇς, βελτίω τινὰ τῶν θεῶν ἀπεργάζῃ; ΕΥΘ. μὰ Δίʼ οὐκ ἔγωγε. ΣΩ. οὐδὲ γὰρ ἐγώ, ὦ Εὐθύφρων, οἶμαί σε τοῦτο λέγειν —πολλοῦ καὶ δέω—ἀλλὰ τούτου δὴ ἕνεκα καὶ ἀνηρόμην, 13d ΕΥΘ. καὶ ὀρθῶς γε, ὦ Σώκρατες· οὐ γὰρ τοιαύτην λέγω. ΣΩ. εἶεν· ἀλλὰ τίς δὴ θεῶν θεραπεία εἴη ἂν ἡ ὁσιότης; ΕΥΘ. ἥνπερ, ὦ Σώκρατες, οἱ δοῦλοι τοὺς δεσπότας θεραπεύουσιν. ΣΩ. μανθάνω· ὑπηρετική τις ἄν, ὡς ἔοικεν, εἴη θεοῖς. ΕΥΘ. πάνυ μὲν οὖν. ΣΩ. ἔχοις ἂν οὖν εἰπεῖν ἡ ἰατροῖς ὑπηρετικὴ εἰς τίνος ἔργου ἀπεργασίαν τυγχάνει οὖσα ὑπηρετική; οὐκ εἰς ὑγιείας οἴει; ΕΥΘ. ἔγωγε. 14b ΣΩ. ἦ πολύ μοι διὰ βραχυτέρων, ὦ Εὐθύφρων, εἰ ἐβούλου, εἶπες ἂν τὸ κεφάλαιον ὧν ἠρώτων· ἀλλὰ γὰρ οὐ, 12e Euthyphro. This then is my opinion, Socrates, that the part of the right which has to do with attention to the gods constitutes piety and holiness, and that the remaining part of the right is that which has to do with the service of men. Socrates. I think you are correct, Euthyphro; 13c Euthyphro. No, by Zeus, I do not. Socrates. But for its benefit? Euthyphro. of course. Socrates. Then holiness, since it is the art of attending to the gods, is a benefit to the gods, and makes them better? And you would agree that when you do a holy or pious act you are making one of the gods better? Euthyphro. No, by Zeus, not I. Socrates. Nor do I, Euthyphro, think that is what you meant. Far from it. But I asked what you meant by, 13d attention to the gods just because I did not think you meant anything like that. Euthyphro. You are right, Socrates; that is not what I mean. Socrates. Well, what kind of attention to the gods is holiness? Euthyphro. The kind, Socrates, that servants pay to their masters. Socrates. I understand. It is, you mean, a kind of service to the gods? Euthyphro. Exactly. Socrates. Now can you tell me what result the art that serves the physician serves to produce? Is it not health? Euthyphro. Yes. Socrates. Well then; what is it which the art, 14b Socrates. You might, if you wished, Euthyphro, have answered much more briefly the chief part of my question. But it is plain that you do not care to instruct me. |