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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, eupatheiai Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 380
eupatheiai Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 111
Graver (2007), Stoicism and Emotion, 51, 52, 53, 227, 230
Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 168, 169
Nisula (2012), Augustine and the Functions of Concupiscence, 224
eupatheiai, accepting passively good passions, eulabeia Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 89
eupatheiai, and being carried away Graver (2007), Stoicism and Emotion, 236
eupatheiai, and the right kind of homosexual love, apatheia, freedom from, eradication of emotion, some emotions for stoics compatible with apatheia, esp. Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 47, 48, 49, 50, 51, 52, 53, 171, 208, 281, 282, 283
eupatheiai, as general acceptance of emotion, lactantius, church father, misrepresents stoic recognition of Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 207
eupatheiai, augustine, similarly for Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 207
eupatheiai, called consistencies, constantiae Graver (2007), Stoicism and Emotion, 51, 230
eupatheiai, cicero, on Graver (2007), Stoicism and Emotion, 51, 52, 203, 204, 230
eupatheiai, classified by genus Graver (2007), Stoicism and Emotion, 53, 54, 55, 104, 105, 203, 204, 213, 214, 215, 216, 217, 219, 231
eupatheiai, classified by species Graver (2007), Stoicism and Emotion, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248
eupatheiai, contributing actively good passions, boulēsis Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 80, 89
eupatheiai, equanimous states Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 185
eupatheiai, equanimous states, applied to mystical experience Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 50, 205
eupatheiai, equanimous states, augustine disagrees Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 398
eupatheiai, equanimous states, augustine hails stoic acceptance of eupatheia as acceptance of emotion Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 207
eupatheiai, equanimous states, caution, eulabeia, exhibited by christ Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 344
eupatheiai, equanimous states, clement of eupatheiai, alexandria, perfected humans will do without Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 387
eupatheiai, equanimous states, distinguished from emotion, pathos, by being true judgements, not disobedient to reason and not unstable Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 47, 48, 49, 50, 51
eupatheiai, equanimous states, eulabeia, caution Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 47, 48, 49, 50, 51, 344, 387
eupatheiai, equanimous states, eupatheia already used by plato Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 50, 205
eupatheiai, equanimous states, euphrosunē, a kind of joy Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 48, 387
eupatheiai, equanimous states, euthumia, cheerfulness Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 48, 182, 239, 387
eupatheiai, equanimous states, eutolmia, good mettle Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 51
eupatheiai, equanimous states, gaudium, joy Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 398
eupatheiai, equanimous states, involves a kind of euphrosunē, joy Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 388
eupatheiai, equanimous states, khara, joy Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 47, 48, 49, 50, 51, 387
eupatheiai, equanimous states, love or eupatheia, in mystical experience Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 50, 142, 205
eupatheiai, equanimous states, not yet introduced by chrysippus? Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 65
eupatheiai, equanimous states, to intellectual pleasure Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 50, 205
eupatheiai, feeling joy, chara, lat., good passions gaudium Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 34, 89
eupatheiai, good passions Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 34, 89
eupatheiai, in stoics, eupatheiai, equanimous states, aspasmos, agapēsis are Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 48, 174, 389
eupatheiai, include erotic love Graver (2007), Stoicism and Emotion, 185, 186, 187, 188, 232, 251, 252
eupatheiai, missing genus Graver (2007), Stoicism and Emotion, 53, 54, 55, 194, 204
eupatheiai, objects of Graver (2007), Stoicism and Emotion, 51, 52, 230
eupatheiai, philo of alexandria, jewish philosopher Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 50, 51
eupatheiai, pleasure, proclus and damascius think of them as Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 205
eupatheiai, plutarch of chaeroneia, middle platonist, similarly for Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 207
eupatheiai, εὐπάθειαι, “good feelings”, stoic term Merz and Tieleman (2012), Ambrosiaster's Political Theology, 215

List of validated texts:
11 validated results for "eupatheiai"
1. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • eupatheia/eupatheiai • eupatheiai, classified by genus

 Found in books: Graver (2007), Stoicism and Emotion, 217; Hockey (2019), The Role of Emotion in 1 Peter, 180, 181
2. Cicero, On The Ends of Good And Evil, 3.41 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Augustine, Similarly for eupatheiai • Cicero, on eupatheiai • Eupatheiai, equanimous states, Augustine hails Stoic acceptance of eupatheia as acceptance of emotion • Lactantius, Church Father, Misrepresents Stoic recognition of eupatheiai as general acceptance of emotion • Plutarch of Chaeroneia, Middle Platonist, Similarly for eupatheiai • eupatheiai • eupatheiai, called consistencies (constantiae) • eupatheiai, objects of

 Found in books: Graver (2007), Stoicism and Emotion, 230; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 207

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3.41 Tum ille: His igitur ita positis, inquit, sequitur magna contentio, quam tractatam qua tractata Guyet. a Peripateticis mollius—est enim eorum consuetudo dicendi non satis acuta propter ignorationem ignorantiam R dialecticae—Carneades tuus egregia quadam exercitatione in dialecticis summaque eloquentia rem in summum discrimen adduxit, propterea quod pugnare non destitit in omni hac quaestione, quae de bonis et malis appelletur, non esse rerum Stoicis cum Peripateticis controversiam, sed nominum. mihi autem nihil tam perspicuum videtur, quam has sententias eorum philosophorum re inter se magis quam verbis dissidere; maiorem multo inter Stoicos et Peripateticos rerum esse aio aio aĩo V animo R oio ( prior o ab alt. m. in ras. ) N discrepantiam quam verborum, quippe cum Peripatetici omnia, quae ipsi bona appellant, pertinere dicant ad beate vivendum, nostri non ex omni, quod non ex omni quod Dav. non quod ex omni ARV noro quod ex omni BE numquam ex omni N aestimatione aliqua dignum sit, compleri vitam beatam putent.'' None		sup>
3.41 \xa0"Well, then," resumed Cato, "these principles established there follows a great dispute, which on the side of the Peripatetics was carried on with no great pertinacity (in fact their ignorance of logic renders their habitual style of discourse somewhat deficient in cogency); but your leader Carneades with his exceptional proficiency in logic and his consummate eloquence brought the controversy to a head. Carneades never ceased to contend that on the whole soâ\x80\x91called \'problem of good and evil,\' there was no disagreement as to facts between the Stoics and the Peripatetics, but only as to terms. For my part, however, nothing seems to me more manifest than that there is more of a real than a verbal difference of opinion between those philosophers on these points. I\xa0maintain that there is a far greater discrepancy between the Stoics and the Peripatetics as to facts than as to words. The Peripatetics say that all the things which under their system are called goods contribute to happiness; whereas our school does not believe that total happiness comprises everything that deserves to have a certain amount of value attached to it. <'' None
3. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Apatheia, freedom from, eradication of, emotion (; Some emotions for Stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love • Cicero, on eupatheiai • Eupatheiai, equanimous states, Aspasmos, Agapēsis are eupatheiai in Stoics • Eupatheiai, equanimous states, Eulabeia (caution) • Eupatheiai, equanimous states, Euthumia (cheerfulness) • Eupatheiai, equanimous states, Khara (joy) • Eupatheiai, equanimous states, distinguished from emotion (pathos) by being true judgements, not disobedient to reason and not unstable • eupatheiai • eupatheiai, called consistencies (constantiae) • eupatheiai, classified by genus • eupatheiai, classified by species • eupatheiai, include erotic love • eupatheiai, missing genus • eupatheiai, objects of

 Found in books: Graver (2007), Stoicism and Emotion, 203, 204, 215, 227, 230, 232, 233, 244, 252; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 49, 52, 182, 208, 389
4. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • eupatheia/eupatheiai • eupatheiai, classified by genus • eupatheiai, classified by species • eupatheiai, include erotic love

 Found in books: Graver (2007), Stoicism and Emotion, 231, 232, 251; Hockey (2019), The Role of Emotion in 1 Peter, 181, 207
5. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Apatheia, freedom from, eradication of, emotion (; Some emotions for Stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love • Eupatheiai, equanimous states, Eulabeia (caution) • Eupatheiai, equanimous states, Eutolmia, good mettle • Eupatheiai, equanimous states, Khara (joy) • Eupatheiai, equanimous states, distinguished from emotion (pathos) by being true judgements, not disobedient to reason and not unstable • Philo of Alexandria, Jewish philosopher, Eupatheiai • eupatheiai, classified by genus

 Found in books: Graver (2007), Stoicism and Emotion, 105; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 51
6. Seneca The Younger, Letters, 23.5, 59.2, 109.3-109.5 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Apatheia, freedom from, eradication of, emotion (; Some emotions for Stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love • Cicero, on eupatheiai • eupatheia/eupatheiai • eupatheiai • eupatheiai, called consistencies (constantiae) • eupatheiai, classified by genus • eupatheiai, include erotic love • eupatheiai, missing genus • eupatheiai, objects of • good passions (eupatheiai) • good passions (eupatheiai), feeling joy (chara, Lat., gaudium)

 Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 34; Graver (2007), Stoicism and Emotion, 53, 230, 251; Hockey (2019), The Role of Emotion in 1 Peter, 76, 106; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 171

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23.5 The yield of poor mines is on the surface; those are really rich whose veins lurk deep, and they will make more bountiful returns to him who delves unceasingly. So too those baubles which delight the common crowd afford but a thin pleasure, laid on as a coating, and every joy that is only plated lacks a real basis. But the joy of which I speak, that to which I am endeavouring to lead you, is something solid, disclosing itself the more fully as you penetrate into it.
59.2 I am aware that if we test words by our formula,1 even pleasure is a thing of ill repute, and joy can be attained only by the wise. For "joy" is an elation of spirit, – of a spirit which trusts in the goodness and truth of its own possessions. The common usage, however, is that we derive great "joy" from a friend\'s position as consul, or from his marriage, or from the birth of his child; but these events, so far from being matters of joy, are more often the beginnings of sorrow to come. No, it is a characteristic of real joy that it never ceases, and never changes into its opposite.2
109.3 How can a wise man help another wise man? He can quicken his impulses, and point out to him opportunities for honourable action. Besides, he can develop some of his own ideas; he can impart what he has discovered. For even in the case of the wise man something will always remain to discover, something towards which his mind may make new ventures. 109.4 Evil men harm evil men; each debases the other by rousing his wrath, by approving his churlishness, and praising his pleasures; bad men are at their worst stage when their faults are most thoroughly intermingled, and their wickedness has been, so to speak, pooled in partnership. Conversely, therefore, a good man will help another good man. "How?" you ask. 109.5 Because he will bring joy to the other, he will strengthen his faith, and from the contemplation of their mutual tranquillity the delight of both will be increased. Moreover, they will communicate to each other a knowledge of certain facts; for the wise man is not all-knowing.1 And even if he were all-knowing, someone might be able to devise and point out short cuts, by which the whole matter is more readily disseminated. '' None
7. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Apatheia, freedom from, eradication of, emotion (; Some emotions for Stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love • Eupatheiai, equanimous states, Applied to mystical experience • Eupatheiai, equanimous states, Eulabeia (caution) • Eupatheiai, equanimous states, Eupatheia already used by Plato • Eupatheiai, equanimous states, Khara (joy) • Eupatheiai, equanimous states, Love or eupatheia, in mystical experience • Eupatheiai, equanimous states, To intellectual pleasure • Eupatheiai, equanimous states, distinguished from emotion (pathos) by being true judgements, not disobedient to reason and not unstable • Philo of Alexandria, Jewish philosopher, Eupatheiai • eupatheiai, classified by species

 Found in books: Graver (2007), Stoicism and Emotion, 233, 243; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 50
8. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • eupatheia/eupatheiai • eupatheiai, classified by species

 Found in books: Graver (2007), Stoicism and Emotion, 240, 246; Hockey (2019), The Role of Emotion in 1 Peter, 75, 77
9. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Eupatheiai, equanimous states, Not yet introduced by Chrysippus? • eupatheiai, classified by species

 Found in books: Graver (2007), Stoicism and Emotion, 233, 242; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 65
10. Diogenes Laertius, Lives of The Philosophers, 7.96, 7.98, 7.110-7.111, 7.115-7.116 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Apatheia, freedom from, eradication of, emotion (; Some emotions for Stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love • Cicero, on eupatheiai • Eupatheiai, equanimous states, Aspasmos, Agapēsis are eupatheiai in Stoics • Eupatheiai, equanimous states, Eulabeia (caution) • Eupatheiai, equanimous states, Euphrosunē (a kind of joy) • Eupatheiai, equanimous states, Euthumia (cheerfulness) • Eupatheiai, equanimous states, Eutolmia, good mettle • Eupatheiai, equanimous states, Khara (joy) • Eupatheiai, equanimous states, distinguished from emotion (pathos) by being true judgements, not disobedient to reason and not unstable • Philo of Alexandria, Jewish philosopher, Eupatheiai • eupatheia/eupatheiai • eupatheiai • eupatheiai (εὐπάθειαι) “good feelings” (Stoic term) • eupatheiai, called consistencies (constantiae) • eupatheiai, classified by genus • eupatheiai, classified by species • eupatheiai, include erotic love • eupatheiai, objects of • good passions (eupatheiai) • good passions (eupatheiai), accepting passively (eulabeia) • good passions (eupatheiai), contributing actively (boulēsis) • good passions (eupatheiai), feeling joy (chara, Lat., gaudium)

 Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 89; Graver (2007), Stoicism and Emotion, 230, 231, 232, 233, 244, 245, 251; Hockey (2019), The Role of Emotion in 1 Peter, 76, 88, 180, 181; Merz and Tieleman (2012), Ambrosiaster's Political Theology, 215; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 48, 49, 51, 389

sup>
7.96 Similarly of things evil some are mental evils, namely, vices and vicious actions; others are outward evils, as to have a foolish country or a foolish friend and the unhappiness of such; other evils again are neither mental nor outward, e.g. to be yourself bad and unhappy.Again, goods are either of the nature of ends or they are the means to these ends, or they are at the same time end and means. A friend and the advantages derived from him are means to good, whereas confidence, high-spirit, liberty, delight, gladness, freedom from pain, and every virtuous act are of the nature of ends.' "
7.98 of mental goods some are habits, others are dispositions, while others again are neither the one nor the other. The virtues are dispositions, while accomplishments or avocations are matters of habit, and activities as such or exercise of faculty neither the one nor the other. And in general there are some mixed goods: e.g. to be happy in one's children or in one's old age. But knowledge is a pure good. Again, some goods are permanent like the virtues, others transitory like joy and walking-exercise." 7.110 And in things intermediate also there are duties; as that boys should obey the attendants who have charge of them.According to the Stoics there is an eight-fold division of the soul: the five senses, the faculty of speech, the intellectual faculty, which is the mind itself, and the generative faculty, being all parts of the soul. Now from falsehood there results perversion, which extends to the mind; and from this perversion arise many passions or emotions, which are causes of instability. Passion, or emotion, is defined by Zeno as an irrational and unnatural movement in the soul, or again as impulse in excess.The main, or most universal, emotions, according to Hecato in his treatise On the Passions, book ii., and Zeno in his treatise with the same title, constitute four great classes, grief, fear, desire or craving, pleasure.' "7.111 They hold the emotions to be judgements, as is stated by Chrysippus in his treatise On the Passions: avarice being a supposition that money is a good, while the case is similar with drunkenness and profligacy and all the other emotions.And grief or pain they hold to be an irrational mental contraction. Its species are pity, envy, jealousy, rivalry, heaviness, annoyance, distress, anguish, distraction. Pity is grief felt at undeserved suffering; envy, grief at others' prosperity; jealousy, grief at the possession by another of that which one desires for oneself; rivalry, pain at the possession by another of what one has oneself." 7.115 And as there are said to be certain infirmities in the body, as for instance gout and arthritic disorders, so too there is in the soul love of fame, love of pleasure, and the like. By infirmity is meant disease accompanied by weakness; and by disease is meant a fond imagining of something that seems desirable. And as in the body there are tendencies to certain maladies such as colds and diarrhoea, so it is with the soul, there are tendencies like enviousness, pitifulness, quarrelsomeness, and the like. 7.116 Also they say that there are three emotional states which are good, namely, joy, caution, and wishing. Joy, the counterpart of pleasure, is rational elation; caution, the counterpart of fear, rational avoidance; for though the wise man will never feel fear, he will yet use caution. And they make wishing the counterpart of desire (or craving), inasmuch as it is rational appetency. And accordingly, as under the primary passions are classed certain others subordinate to them, so too is it with the primary eupathies or good emotional states. Thus under wishing they bring well-wishing or benevolence, friendliness, respect, affection; under caution, reverence and modesty; under joy, delight, mirth, cheerfulness.'' None
11. Augustine, The City of God, 9.4 (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Augustine, Similarly for eupatheiai • Eupatheiai, equanimous states, Augustine disagrees • Eupatheiai, equanimous states, Augustine hails Stoic acceptance of eupatheia as acceptance of emotion • Eupatheiai, equanimous states, Gaudium (joy) • Lactantius, Church Father, Misrepresents Stoic recognition of eupatheiai as general acceptance of emotion • Plutarch of Chaeroneia, Middle Platonist, Similarly for eupatheiai • eupatheiai, classified by species

 Found in books: Graver (2007), Stoicism and Emotion, 237; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 207, 398

sup>
9.4 Among the philosophers there are two opinions about these mental emotions, which the Greeks call &" None



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.