The Ancient Mediterranean Religions Index 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
eudaimonia	Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 177 Bett (2019), How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism, 136, 170, 172, 189, 190, 191, 192, 193, 194, 196, 197, 198, 199, 200, 206 Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 135, 144 Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 29 Mikalson (2010), Greek Popular Religion in Greek Philosophy, 6, 8, 9, 84, 98, 184, 198, 208, 222, 226 Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 399, 434, 437, 447 Westwood (2023), Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives. 18, 116, 183, 214, 215, 218, 220
eudaimonia, among, gods	Wolfsdorf (2020), Early Greek Ethics, 178
eudaimonia, and dearness to gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 180, 185, 201, 202, 249
eudaimonia, and euages	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 239
eudaimonia, and festivals	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 84, 85
eudaimonia, and hippolytus	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 190
eudaimonia, and laws	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 228
eudaimonia, and moral goodness	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 185, 201, 202, 228
eudaimonia, and proper respect for gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 185
eudaimonia, and religious correctness	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 147, 185
eudaimonia, and sacrifices	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 81
eudaimonia, and service to gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 40, 41, 51, 65, 95, 248
eudaimonia, aristotle	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 434, 437, 447, 451
eudaimonia, aristotle on happiness/well-being εὐδαιμονία‎	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 259, 260
eudaimonia, aristotle, on	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 8, 41, 98, 180, 198, 208, 249
eudaimonia, as not precisely equivalent to happiness	Bett (2019), How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism, 189
eudaimonia, bestowed by, god	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 54
eudaimonia, chrysippus on	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 8
eudaimonia, chrysippus, on	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 8
eudaimonia, cleanthes on	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 8
eudaimonia, cleanthes, on	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 8
eudaimonia, critolaus, on	Tsouni (2019), Antiochus and Peripatetic Ethics, 63, 179
eudaimonia, dearness to god, and	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 180, 185, 201, 202, 249
eudaimonia, eupatheiai	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 380
eudaimonia, festivals, and	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 84, 85
eudaimonia, happiness	Huffman (2019), A History of Pythagoreanism, 131, 132 Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 149, 181, 201, 262, 356, 523, 524, 544, 641, 642, 643, 644 Osborne (1996), Eros Unveiled: Plato and the God of Love. 103, 105, 106, 108, 110, 112 Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 108, 123, 124, 125
eudaimonia, happiness healing, analogy of	Osborne (1996), Eros Unveiled: Plato and the God of Love. 176, 178
eudaimonia, happiness, lat. beatitudo = gr.	Tsouni (2019), Antiochus and Peripatetic Ethics, 42, 52, 57, 58, 60, 61, 63, 85, 87, 101, 102, 108, 110, 122, 134, 145, 151, 168, 170, 178, 179
eudaimonia, happiness/	Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 163, 170, 172
eudaimonia, happiness/flourishing	Segev (2017), Aristotle on Religion, 6, 21, 52, 57, 65, 66, 72, 74, 77, 103, 104, 108, 112, 120, 122, 169, 171, 172
eudaimonia, happiness/well-being εὐδαιμονία‎	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 6, 28, 223, 227, 228, 231, 233, 241, 259, 260, 261, 262, 266, 268
eudaimonia, happiness/well-being εὐδαιμονία‎, of cosmos	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 148
eudaimonia, hermias on happiness/well-being εὐδαιμονία‎	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 262
eudaimonia, iamblichus on happiness/well-being εὐδαιμονία‎	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 227
eudaimonia, in earlier thinkers, aristotle, on	Wolfsdorf (2020), Early Greek Ethics, 233, 234
eudaimonia, in hesiod	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 42
eudaimonia, of the dead	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 146, 201, 202
eudaimonia, of the gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 197
eudaimonia, plotinus on happiness/well-being εὐδαιμονία‎	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 261
eudaimonia, prayed for	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 47
eudaimonia, proper respect for gods, and	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 185
eudaimonia, religious correctness, and	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 147, 185
eudaimonia, rooted in thinking in sophocles	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 179, 180, 181, 182
eudaimonia, stoics on	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 8
eudaimonia, stoics, on	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 8
eudaimonia, xenophon, on socrates and	Wolfsdorf (2020), Early Greek Ethics, 179, 180
eudaimonia, zeno on	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 8
eudaimonia, zeno, on	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 8
eudaimonia/-ē	Wolfsdorf (2020), Early Greek Ethics, 176, 177, 178, 179, 180, 181, 182, 233, 234, 434
eudaimonia/-ē, and the divine	Wolfsdorf (2020), Early Greek Ethics, 187
eudaimonia/-ē, cynic	Wolfsdorf (2020), Early Greek Ethics, 665
eudaimonia/-ē, in democritus	Wolfsdorf (2020), Early Greek Ethics, 228, 234, 235
“eudaimonia”’s, etymology, aristotle, on	Wolfsdorf (2020), Early Greek Ethics, 177

List of validated texts:

14 validated results for "eudaimonia"

1. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • eudaimonia • happiness (Lat. beatitudo = Gr. eudaimonia)

Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 135; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 9; Tsouni (2019), Antiochus and Peripatetic Ethics, 42

^23b τῷ ἐμῷ ὀνόματι, ἐμὲ παράδειγμα ποιούμενος, ὥσπερ ἂν εἰ εἴποι ὅτι οὗτος ὑμῶν, ὦ ἄνθρωποι, σοφώτατός ἐστιν, ὅστις ὥσπερ Σωκράτης ἔγνωκεν ὅτι οὐδενὸς ἄξιός ἐστι τῇ ἀληθείᾳ πρὸς σοφίαν. ταῦτʼ οὖν ἐγὼ μὲν ἔτι καὶ νῦν περιιὼν ζητῶ καὶ ἐρευνῶ κατὰ τὸν θεὸν καὶ τῶν ἀστῶν καὶ ξένων ἄν τινα οἴωμαι σοφὸν εἶναι· καὶ ἐπειδάν μοι μὴ δοκῇ, τῷ θεῷ βοηθῶν ἐνδείκνυμαι ὅτι οὐκ ἔστι σοφός. καὶ ὑπὸ ταύτης τῆς ἀσχολίας οὔτε τι τῶν τῆς πόλεως πρᾶξαί μοι σχολὴ γέγονεν ἄξιον λόγου οὔτε τῶν οἰκείων, ἀλλʼ ἐν'^30a φάναι δέ, ὀνειδιῶ ὅτι τὰ πλείστου ἄξια περὶ ἐλαχίστου ποιεῖται, τὰ δὲ φαυλότερα περὶ πλείονος. ταῦτα καὶ νεωτέρῳ καὶ πρεσβυτέρῳ ὅτῳ ἂν ἐντυγχάνω ποιήσω, καὶ ξένῳ καὶ ἀστῷ, μᾶλλον δὲ τοῖς ἀστοῖς, ὅσῳ μου ἐγγυτέρω ἐστὲ γένει. ταῦτα γὰρ κελεύει ὁ θεός, εὖ ἴστε, καὶ ἐγὼ οἴομαι οὐδέν πω ὑμῖν μεῖζον ἀγαθὸν γενέσθαι ἐν τῇ πόλει ἢ τὴν ἐμὴν τῷ θεῷ ὑπηρεσίαν. οὐδὲν γὰρ ἄλλο πράττων ἐγὼ περιέρχομαι ἢ πείθων ὑμῶν καὶ νεωτέρους καὶ πρεσβυτέρους μήτε σωμάτων ' None

^23b and makes me an example, as if he were to say: This one of you, O human beings, is wisest, who, like Socrates, recognizes that he is in truth of no account in respect to wisdom. Therefore I am still even now going about and searching and investigating at the god’s behest anyone, whether citizen or foreigner, who I think is wise; and when he does not seem so to me, I give aid to the god and show that he is not wise. And by reason of this occupation I have no leisure to attend to any of the affairs of the state worth mentioning, or of my own, but am in vast poverty'^30a the things that are of most importance and caring more for what is of less worth. This I shall do to whomever I meet, young and old, foreigner and citizen, but most to the citizens, inasmuch as you are more nearly related to me. For know that the god commands me to do this, and I believe that no greater good ever came to pass in the city than my service to the god. For I go about doing nothing else than urging you, young and old, not to care for your persons or your property ' None

2. Plato, Euthydemus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Socrates, and eudaimonism • eudaimonia • happiness (eudaimonia)

Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 135; Huffman (2019), A History of Pythagoreanism, 131

^278e ὑμῶν. ἀνάσχεσθον οὖν ἀγελαστὶ ἀκούοντες αὐτοί τε καὶ οἱ μαθηταὶ ὑμῶν· σὺ δέ μοι, ὦ παῖ Ἀξιόχου, ἀπόκριναι.'' None

^278e to listen to your wisdom I shall venture to improvise in your presence. So both you and your disciples must restrain yourselves and listen without laughing; and you, son of Axiochus, answer me this:'' None

3. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle, on eudaimonia • Socrates, and eudaimonism • eudaimonia, and service to gods • eudaimonia/-ē • eudaimonism, Socratic • gods, eudaimonia among • happiness/ eudaimonia • happiness/well-being (eudaimonia, εὐδαιμονία‎) of cosmos

Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 163; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 41; Wolfsdorf (2020), Early Greek Ethics, 178; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 148

^90c φρονεῖν μὲν ἀθάνατα καὶ θεῖα, ἄνπερ ἀληθείας ἐφάπτηται, πᾶσα ἀνάγκη που, καθʼ ὅσον δʼ αὖ μετασχεῖν ἀνθρωπίνῃ φύσει ἀθανασίας ἐνδέχεται, τούτου μηδὲν μέρος ἀπολείπειν, ἅτε δὲ ἀεὶ θεραπεύοντα τὸ θεῖον ἔχοντά τε αὐτὸν εὖ κεκοσμημένον τὸν δαίμονα σύνοικον ἑαυτῷ, διαφερόντως εὐδαίμονα εἶναι. θεραπεία δὲ δὴ παντὶ παντὸς μία, τὰς οἰκείας ἑκάστῳ τροφὰς καὶ κινήσεις ἀποδιδόναι. τῷ δʼ ἐν ἡμῖν θείῳ συγγενεῖς εἰσιν κινήσεις αἱ τοῦ παντὸς διανοήσεις' ' None

^90c must necessarily and inevitably think thoughts that are immortal and divine, if so be that he lays hold on truth, and in so far as it is possible for human nature to partake of immortality, he must fall short thereof in no degree; and inasmuch as he is for ever tending his divine part and duly magnifying that daemon who dwells along with him, he must be supremely blessed. And the way of tendance of every part by every man is one—namely, to supply each with its own congenial food and motion; and for the divine part within us the congenial motion' ' None

4. Xenophon, Memoirs, 1.6.10 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle, on eudaimonia • Chrysippus, on eudaimonia • Cleanthes, on eudaimonia • Socrates, and eudaimonism • Stoics, on eudaimonia • Xenophon, on Socrates and eudaimonia • Zeno, on eudaimonia • eudaimonia • eudaimonia, Chrysippus on • eudaimonia, Cleanthes on • eudaimonia, Stoics on • eudaimonia, Zeno on • eudaimonia/-ē • eudaimonism, Socratic

Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 8; Wolfsdorf (2020), Early Greek Ethics, 179

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1.6.10 ἔοικας, ὦ Ἀντιφῶν, τὴν εὐδαιμονίαν οἰομένῳ τρυφὴν καὶ πολυτέλειαν εἶναι· ἐγὼ δὲ νομίζω τὸ μὲν μηδενὸς δεῖσθαι θεῖον εἶναι, τὸ δʼ ὡς ἐλαχίστων ἐγγυτάτω τοῦ θείου, καὶ τὸ μὲν θεῖον κράτιστον, τὸ δʼ ἐγγυτάτω τοῦ θείου ἐγγυτάτω τοῦ κρατίστου.'' None

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1.6.10 You seem, Antiphon, to imagine that happiness consists in luxury and extravagance. But my belief is that to have no wants is divine; Cyropaedia VIII. iii. 40. to have as few as possible comes next to the divine; and as that which is divine is supreme, so that which approaches nearest to its nature is nearest to the supreme. '' None

5. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • eudaimonia • eudaimonia/-ē • eudaimonism, Socratic

Found in books: Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 101; Wolfsdorf (2020), Early Greek Ethics, 182

6. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle, Eudaimonia • Aristotle, on eudaimonia • Chrysippus, on eudaimonia • Cleanthes, on eudaimonia • Stoics, on eudaimonia • Zeno, on eudaimonia • eudaimonia • eudaimonia, Chrysippus on • eudaimonia, Cleanthes on • eudaimonia, Stoics on • eudaimonia, Zeno on • happiness (Lat. beatitudo = Gr. eudaimonia)

Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 144; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 8; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 451; Tsouni (2019), Antiochus and Peripatetic Ethics, 101, 102

7. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle, and eudaimonism • Aristotle, on eudaimonia • Chrysippus, on eudaimonia • Cleanthes, on eudaimonia • Plato, and eudaimonism • Stoics, on eudaimonia • Zeno, on eudaimonia • eudaimonia • eudaimonia, Chrysippus on • eudaimonia, Cleanthes on • eudaimonia, Stoics on • eudaimonia, Zeno on • happiness (eudaimonia)

Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 135; Huffman (2019), A History of Pythagoreanism, 132; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 8; Osborne (1996), Eros Unveiled: Plato and the God of Love. 108

8. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle, on eudaimonia • eudaimonia • eudaimonia, of the gods • happiness/ eudaimonia

Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 144; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 163; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 197, 198

9. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle on happiness/well-being (eudaimonia, εὐδαιμονία‎) • Aristotle, Eudaimonia • Aristotle, and eudaimonism • Aristotle, eudaimonia • Aristotle, on eudaimonia in earlier thinkers • Eudaimonia • Eudaimonia, as not precisely equivalent to happiness • Plato, and eudaimonism • Socrates, and eudaimonism • eudaimonia • eudaimonia/-ē • eudaimonism, Aristotle on • eudaimonism, Socratic • gods, eudaimonia among • happiness (eudaimonia) • happiness/flourishing (eudaimonia) • happiness/well-being (eudaimonia, εὐδαιμονία‎)

Found in books: Bett (2019), How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism, 189, 200; Huffman (2019), A History of Pythagoreanism, 132; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 16, 17, 101, 104, 110, 111; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 451; Segev (2017), Aristotle on Religion, 65, 103, 104, 122, 171, 172; Ward (2021), Searching for the Divine in Plato and Aristotle: Philosophical Theoria and Traditional Practice, 45, 88, 89; Wolfsdorf (2020), Early Greek Ethics, 178, 233; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 260

10. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • eudaimonia • happiness/flourishing (eudaimonia)

Found in books: Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 88; Segev (2017), Aristotle on Religion, 52

11. Cicero, De Finibus, 5.87-5.88 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • eudaimonia/-ē, in Democritus • happiness (Lat. beatitudo = Gr. eudaimonia)

Found in books: Tsouni (2019), Antiochus and Peripatetic Ethics, 42, 145; Wolfsdorf (2020), Early Greek Ethics, 235

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5.87 \xa0On this your cousin and\xa0I are agreed. Hence what we have to consider is this, can the systems of the philosophers give us happiness? They certainly profess to do so. Whether it not so, why did Plato travel through Egypt to learn arithmetic and astronomy from barbarian priests? Why did he later visit Archytas at Tarentum, or the other Pythagoreans, Echecrates, Timaeus and Arion, at Locri, intending to append to his picture of Socrates an account of the Pythagorean system and to extend his studies into those branches which Socrates repudiated? Why did Pythagoras himself scour Egypt and visit the Persian magi? why did he travel on foot through those vast barbarian lands and sail across those many seas? Why did Democritus do the same? It is related of Democritus (whether truly or falsely we are not concerned to inquire) that he deprived himself of eyesight; and it is certain that in order that his mind should be distracted as little as possible from reflection, he neglected his paternal estate and left his land uncultivated, engrossed in the search for what else but happiness? Even if he supposed happiness to consist in knowledge, still he designed that his study of natural philosophy should bring him cheerfulness of mind; since that is his conception of the Chief Good, which he entitles euthumia, or often athambia, that is freedom from alarm. <' "^5.88 \xa0But what he said on this subject, however excellent, nevertheless lacks the finishing touches; for indeed about virtue he said very little, and that not clearly expressed. For it was later that these inquiries began to be pursued at Athens by Socrates, first in the city, and afterwards the study was transferred to the place where we now are; and no one doubted that all hope alike of right conduct and of happiness lay in virtue. Zeno having learnt this doctrine from our school proceeded to deal with 'the same matter in another manner,' as the common preamble to an indictment has it. You now approve of this procedure on his part. He, no doubt, can change the names of things and be acquitted of inconsistency, but we cannot! He denies that the life of Metellus was happier than that of Regulus, yet calls it 'preferable'; not more desirable, but 'more worthy of adoption'; and given the choice, that of Metellus is 'to be selected' and that of Regulus 'rejected.' Whereas the life he called 'preferable' and 'more worthy to be selected' I\xa0term happier, though I\xa0do not assign any the minutest fraction more value to that life than do the Stoics. <"' None

12. Cicero, On The Ends of Good And Evil, 5.87-5.88 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • eudaimonia/-ē, in Democritus • happiness (Lat. beatitudo = Gr. eudaimonia)

Found in books: Tsouni (2019), Antiochus and Peripatetic Ethics, 42, 145; Wolfsdorf (2020), Early Greek Ethics, 235

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5.87 quare hoc hoc atque hoc Non. videndum est, possitne nobis hoc ratio philosophorum dare. pollicetur certe. nisi enim id faceret, cur Plato Aegyptum peragravit, ut a sacerdotibus barbaris numeros et caelestia acciperet? cur post Tarentum ad Archytam? cur ad reliquos Pythagoreos, Echecratem, Timaeum, Arionem, Locros, ut, cum Socratem expressisset, adiungeret Pythagoreorum disciplinam eaque, quae Socrates repudiabat, addisceret? cur ipse Pythagoras et Aegyptum lustravit et Persarum magos adiit? cur tantas regiones barbarorum pedibus obiit, tot maria transmisit? cur haec eadem Democritus? qui —vere falsone, quaerere mittimus quaerere mittimus Se. quereremus BER queremus V quae- rere nolumus C.F.W. Mue. —dicitur oculis se se oculis BE privasse; privavisse R certe, ut quam minime animus a cogitationibus abduceretur, patrimonium neglexit, agros deseruit incultos, quid quaerens aliud nisi vitam beatam? beatam vitam R quam si etiam in rerum cognitione ponebat, tamen ex illa investigatione naturae consequi volebat, bono ut esset animo. id enim ille id enim ille R ideo enim ille BE id ille V id est enim illi summum bonum; eu)qumi/an cet. coni. Mdv. summum bonum eu)qumi/an et saepe a)qambi/an appellat, id est animum terrore liberum.' "^5.88 sed haec etsi praeclare, nondum tamen perpolita. pauca enim, neque ea ipsa enucleate, ab hoc ab hoc enucleate BE de virtute quidem dicta. post enim haec in hac urbe primum a Socrate quaeri coepta, deinde in hunc locum delata sunt, nec dubitatum, dubium R quin in virtute omnis ut bene, sic etiam beate vivendi spes poneretur. quae cum Zeno didicisset a nostris, ut in actionibus praescribi solet, ' de eadem re fecit alio modo '. hoc tu del. P. Man. nunc in illo probas. scilicet vocabulis rerum mutatis inconstantiae crimen ille effugit, nos effugere non possumus! ille Metelli vitam negat beatiorem quam Reguli, praeponendam tamen, nec magis expetendam, sed magis sumendam et, si optio esset, eligendam Metelli, Reguli reiciendam; ego, quam ille praeponendam et magis eligendam, beatiorem hanc appello nec ullo minimo minimo RV omnino BE momento plus ei vitae tribuo quam Stoici."' None

13. Diogenes Laertius, Lives of The Philosophers, 6.104 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • eudaimonia/-ē, Cynic • happiness (eudaimonia)

Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 524; Wolfsdorf (2020), Early Greek Ethics, 665

sup>
6.104 So they get rid of geometry and music and all such studies. Anyhow, when somebody showed Diogenes a clock, he pronounced it a serviceable instrument to save one from being late for dinner. Again, to a man who gave a musical recital before him he said:By men's minds states are ordered well, and households,Not by the lyre's twanged strings or flute's trilled notes.They hold further that Life according to Virtue is the End to be sought, as Antisthenes says in his Heracles: exactly like the Stoics. For indeed there is a certain close relationship between the two schools. Hence it has been said that Cynicism is a short cut to virtue; and after the same pattern did Zeno of Citium live his life."" None

14. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Eudaimonia • happiness (Lat. beatitudo = Gr. eudaimonia)

Found in books: Bett (2019), How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism, 172, 191; Tsouni (2019), Antiochus and Peripatetic Ethics, 110

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.

Tiresias: The Ancient Mediterranean Religions Source Database