3. Cicero, Tusculan Disputations, 3.25, 3.63-3.64, 3.74-3.76, 3.79, 4.6.11, 4.6.13, 4.11-4.22, 4.59-4.60 (2nd cent. BCE - 1st cent. BCE)
| 3.25. —ergo haec duo genera, voluptas gestiens et libido, bonorum opinione turbantur, ut ut in at corr. V 2 duo reliqua, metus et et om. H s aegritudo, malorum. nam et metus est post metus add. V c s non male. opinio magni mali inpendentis inpendentes G 1 R 1 V 1 ( corr. G 2 R 1 V 1 ) et aegritudo est opinio magni mali praesentis, et quidem recens opinio talis mali, ut in eo rectum recte H videatur esse angi, id autem est, ut ut om. G 1 dolore V is qui doleat oportere opinetur se dolere. his autem perturbationibus, quas in quas in quasi in GKH quas in R vitam vitam Lb. vita ( cf. off. 3,34 ) homini H hominum stultitia quasi quasdam Furias inmittit atque incitat,, 3 omne ... 330, 4 incitat H omnibus viribus atque opibus repugdum est, si volumus hoc, quod datum est vitae, tranquille placideque traducere. Sed cetera alias; nunc aegritudinem, si possumus, depellamus. id enim sit sit (si V 1 )] est Bouh. sed cf. fin. 4,25 propositum, quandoquidem eam tu videri tibi in sapientem cadere dixisti, quod ego nullo modo existimo; taetra enim res est, misera, detestabilis, omni omne GRV ( corr. R 1 V 1 ) contentione, velis, ut ita dicam, remisque fugienda. 3.63. Sed haec omnia faciunt opites ita fieri oportere. itaque et Aeschines aescinnes X corr. V c in de cor. 77 Demosthenem demostenem X (de- monstenem K) invehitur, quod is septimo die post filiae mortem hostias immolavisset. at quam quam excopiose X (ex del. V 1 aut c ) quam et copiose s (et in r. B) rhetorice, quam cf. Hier. epist. 60, 14 ( qui Cic. consolationem sequitur ) copiose! quas sententias colligit, quae verba contorquet! ut licere quidvis quodvis V 1 rhetori intellegas. quae nemo probaret, nisi insitum illud in animis haberemus, omnis bonos interitu suorum quam gravissime maerere oportere. ex hoc evenit, ut in animi doloribus alii solitudines captent, ut ait Homerus de Bellerophonte: Qui miser in campis maerens errabat Aleis Z 201 Aleis Be- roaldus alienis ( unde V c errat, tum errat maerens V rec ) Ipse suum cor edens, edens V 2 M evidens X hominum vestigia vitans; vitas X corr. V c et Nioba fingitur lapidea propter aeternum, credo, in cf. Hier. epist. 60, 14 ( qui Cic. consolationem sequitur ) luctu silentium, Hecubam haecubam X (he c ubam V) autem putant propter animi acerbitatem quandam et rabiem fingi in canem esse conversam. sunt autem alii, quos quos V 1 aut c R 2 quo X in luctu cum ipsa solitudine loqui saepe delectat, ut illa apud Ennium Enn. Med. sc. 257 nutrix: Cupi/do cepit mi/seram nunc me pro/loqui Caelo a/tque terrae Me/deai Medeai Turn. Medeae mi/serias. 3.64. haec omnia recta vera debita putantes faciunt in dolore, maximeque declaratur declaratur hoc sana cf. Mue. ( off. 1, 61 ) hoc quasi officii iudicio fieri, quod, si qui forte, cum se in luctu esse vellent, aliquid fecerunt humanius aut si hilarius locuti sunt, revocant se rursus ad maestitiam peccatique se insimulant, quod dolere dolore K 1 V 1 intermiserint. pueros vero matres et magistri castigare etiam solent, nec verbis solum, sed etiam verberibus, si quid in domestico luctu hilarius ab is factum est aut dictum, plorare cogunt. Quid? ipsa remissio luctus cum est consecuta intellectumque intellectaque X corr. V c est est om. K 1 nihil profici maerendo, nonne res declarat fuisse totum illud voluntarium? 3.74. Sed nimirum hoc maxume maxumum X me ss. B est exprimendum, exprimendum X ( con- fessio adversariis exprimenda est cf. Verr. 4, 112 Liv. 21, 18, 5 Lucan. 6, 599 manibus exprime verum ) experimentum ( et antea maxumum) edd. ( sed hoc uerbum Tullianum non est, illudque hanc—diuturna ratione conclusum, non ex experientia sumptum ) cum constet aegritudinem aegritudinem V -ne GKR vetustate tolli, tollit X sed ult. t eras. V hanc vim non esse in die diē V positam, sed in cogitatione diuturna. diurna X corr. B 1 s nam si et eadem res est et idem est homo, qui potest quicquam de dolore mutari, si neque de eo, propter quod dolet, quicquam est mutatum neque de eo, qui qui quod G 1 dolet? cogitatio igitur diuturna diurna X corr. B 1 s nihil esse in re mali dolori medetur, non ipsa diuturnitas. Hic mihi adferunt mediocritates. mediocritas X -tates V c Non. quae si naturales sunt, quid opus est consolatione? at hae mihi afferentur med.... 24 consolatione Non. 29, 27 natura enim ipsa terminabit modum; sin opinabiles, opinio tota tollatur. Satis dictum esse arbitror aegritudinem esse opinionem mali praesentis, satis arbitror dictum esse ... 355, 1 praesentis H in qua opinione illud insit, ut aegritudinem suscipere oporteat. 3.75. additur ad hanc definitionem a Zenone recte, ut illa opinio praesentis mali sit recens. hoc autem verbum sic interpretantur, ut non tantum illud recens esse velint, quod paulo ante acciderit, sed quam diu in illo opinato malo vis quaedam insit, ut ut s et X vigeat et habeat quandam viriditatem, tam diu appelletur appellatur K recens. ut Artemisia illa, Mausoli Cariae regis uxor, quae nobile illud Halicarnasi alicarnasi X fecit sepulcrum, quam diu vixit, vixit in luctu eodemque etiam confecta contabuit. huic erat illa opinio cotidie recens; quae tum denique non appellatur appellabatur X corr. V 2 recens, cum vetustate exaruit. Haec igitur officia sunt consolantium, tollere aegritudinem funditus aut sedare aut detrahere aut detr. V ( ss. 2 ) quam plurumum aut supprimere nec pati manare longius aut ad alia traducere. 3.76. sunt qui unum officium consolantis cons olantis R 1 consulantis GK 1 V 1 putent putent docere Lb. Cleanthes fr. 576 malum illud omnino non esse, ut Cleanthi placet; sunt qui non magnum malum, ut Peripatetici; sunt qui abducant a malis ad bona, ut Epicurus; sunt qui satis satis om. G 1 putent ostendere nihil inopinati inopiti GRV 1 (n exp. c ) opiti K accidisse, ut Cyrenaici lac. stat. Po. ut Cyrenaici pro nihil mali (nihil a mali V 1 ) Dav. cogitari potest: ut Cyr. atque hi quoque, si verum quaeris, efficere student ut non multum adesse videatur aut nihil mall. Chr. cf. § 52–59. 61 extr. Chrys. fr. eth. 486 nihil mali. Chrysippus autem caput esse censet in consolando detrahere detra in r. V c illam opinionem maerentis, qua se maerentis se X (mer. KR) qd add. V 2 maerentis si vel maerentl si s ( sed sec. Chr. omnes qui maerent in illa opinione sunt; non recte p. 275, 19 confert Va. Op. 1, 70 ) qua Po. officio fungi putet iusto atque debito. sunt etiam qui haec omnia genera consolandi colligant abducunt... 21 putant... 356, 2 colligunt X 356, 2 colligant V 2 abducant et putent Ern. ( obloq. Küh. Sey. cf. tamen nat. deor. 2, 82 al. ). inconcinnitatem modorum def. Gaffiot cf. ad p. 226, 23 —alius enim alio modo movetur—, ut fere nos in Consolatione omnia omnia bis scripsit, prius erasit G omnia exp. et in mg. scr. fecimus. omne genus consolandi V c in consolationem unam coniecimus; erat enim in tumore animus, et omnis in eo temptabatur curatio. sed sumendum tempus est non minus in animorum morbis quam in corporum; ut Prometheus ille Aeschyli, cui cum dictum esset: Atqui/, Prometheu, te ho/c tenere exi/stimo, Mede/ri posse ra/tionem ratione ratione G 1 RV 1 ( alterum exp. G 2 V 1 ratione rationem K 1 (ratione del. K 2 ) orationem Stephanus ( ft. recte cf. lo/goi ) iracu/ndiae, v. 377 respondit: Siquide/m qui qui et ss. V c tempesti/vam medicinam a/dmovens Non a/dgravescens adgr. ss. V c vo/lnus inlida/t manu. manus X s exp. V 3.79. ne ne n onne K ( ss. 2 ) illa quidem firmissima consolatio est, quamquam quamquam quidquam K 1 et usitata est et saepe prodest: non tibi hoc soli. prodest haec quidem, ut dixi, dixi p. 345, 13 sed nec semper nec omnibus; sunt enim qui respuant; sed refert, quo modo adhibeatur. ut enim enim om. G 1 tulerit quisque eorum qui sapienter tulerunt, non quo quisque incommodo adfectus sit, praedicandum est. Chrysippi crys. KR chris. G ad veritatem firmissima est, ad tempus aegritudinis difficilis. magnum opus opus s onus X est probare maerenti illum suo iudicio et, quod se se exp. V 2 ita putet oportere facere, maerere. Nimirum igitur, ut in causis non semper utimur eodem statu—sic enim appellamus controversiarum genera—, sed ad tempus, ad controversiae naturam, ad personam accommodamus, sic in aegritudine lenienda, quam lenienda. nam quam X nam del. s quisque curationem recipere possit, videndum est. nimirum ... 26 est H 4.11. sit igitur hic hic K 1 fons; utamur tamen in his perturbationibus describendis discrib. Mue. sed cf. Th. l. l. 5, 663 Stoicorum definitionibus et partitionibus, parti cipationibus R 1 particionibus GVH qui mihi videntur in hac quaestione versari acutissime. Est igitur Zenonis haec definitio, ut perturbatio Zeno fr. 205 sit, quod pa/qos pat OC K patos R ( p ex ) PL T w C H ille dicit, aversa a a om. V 1 ( add. c ) recta ratione contra naturam animi commotio. quidam brevius perturbationem esse adpetitum vehementiorem, sed vehementiorem eum volunt esse, qui longius discesserit a naturae constantia. partes autem perturbationum volunt ex duobus opinatis bonis nasci et ex duobus opinatis malis; ita esse quattuor, ex bonis libidinem et laetitiam, ut sit laetitia praesentium bonorum, libido futurorum, ex malis metum et aegritudinem nasci censent, metum futuris, aegritudinem praesentibus; quae enim venientia metuuntur, eadem adficiunt aegritudine aegritudinem K ( corr. 2 ) RH instantia. 4.12. laetitia autem et libido in bonorum opinione versantur, cum libido ad id, quod videtur bonum, inlecta inlecta s iniecta X et sqq. cf. Barlaami eth. sec. Stoicos 2, 11 qui hinc haud pauca adsumpsit. inflammata rapiatur, laetitia ut adepta iam aliquid concupitum ecferatur et gestiat. natura natura s V rec naturae X (-re K) enim omnes ea, Stoic. fr. 3, 438 quae bona videntur, secuntur fugiuntque contraria; quam ob rem simul obiecta species est speciei est H speci est KR ( add. c ) speciest GV cuiuspiam, quod bonum videatur, ad id adipiscendum impellit ipsa natura. id cum constanter prudenterque fit, eius modi adpetitionem Stoici bou/lhsin BO gL AHClN KR bo gL HC in G bo ga HCin V appellant, nos appellemus appellemus We. appellamus X (apell G) cf. v. 26, fin. 3, 20 voluntatem, eam eam iam V illi putant in solo esse sapiente; quam sic definiunt: voluntas est, quae quid cum ratione desiderat. quae autem ratione adversante adversante Po. ( cf. p.368, 6; 326, 3; St. fr. 3, 462 a)peiqw=s tw=| lo/gw| w)qou/menon e)pi\ plei=on adversa X (d del. H 1 ) a ratione aversa Or. incitata est vehementius, ea libido est vel cupiditas effrenata, quae in omnibus stultis invenitur. 4.13. itemque cum ita ita om. H movemur, ut in bono simus aliquo, dupliciter id contingit. nam cum ratione curatione K 1 (ũ 2 ) animus movetur placide atque constanter, tum illud gaudium dicitur; cum autem iiter et effuse animus exultat, tum illa laetitia gestiens vel nimia dici potest, quam ita definiunt: sine ratione animi elationem. quoniamque, quoniam quae X praeter K 1 (quae del. V rec ) ut bona natura adpetimus, app. KR 2? (H 367, 24) sic a malis natura declinamus, quae declinatio si cum del. Bentl. ratione fiet, cautio appelletur, appellatur K 1 V rec s eaque intellegatur in solo esse sapiente; quae autem sine ratione et cum exanimatione humili atque fracta, nominetur metus; est igitur metus a a Gr.(?) s om. X ratione aversa cautio. cautio Cic. dicere debebat: declinatio 4.14. praesentis autem mali sapientis adfectio nulla est, stultorum stultorum Dav. stulta autem aegritudo est, eaque eaque Ba. ea qua X (ea qu e M 1 ) adficiuntur in malis opinatis animosque demittunt et contrahunt rationi non obtemperantes. itaque haec prima definitio difin. V est, ut aegritudo sit animi adversante ratione contractio. itaque ... 6 contractio Non. 93, 1 sic quattuor perturbationes sunt, tres constantiae, quoniam cf. Aug. civ. 14, 8 aegritudini nulla constantia opponitur. Sed omnes perturbationes iudicio censent fieri et St. fr. 3, 380 et 393 opinione. itaque eas definiunt pressius, ut intellegatur, non modo quam vitiosae, vitiose GKR sed etiam quam in nostra sint potestate. est ergo ergo igitur H s aegritudo aegritudo om. G 1 add. 1 et 2 opinio recens mali praesentis, in quo demitti contrahique animo rectum esse videatur, laetitia opinio recens boni praesentis, in quo ecferri ecferri haec ferri VK c (eff. K 2 ) rectum esse videatur, laetitia...15 videatur om. G 1, add. G 2 in mg. inf. ( lemmata laetitia metus adscr. 1 cf. praef. ) metus opinio impendentis mali, quod intolerabile intollerabile V esse videatur, libido lubido K, in lib. corr. G 1 (libido etiam in mg. ) R 1 opinio venturi boni, quod sit ex usu iam praesens esse atque adesse. 4.15. sed quae iudicia quasque opiniones perturbationum esse dixi, non in eis perturbationes solum positas esse dicunt, verum illa etiam etiam ilia H quae efficiuntur perturbationibus, ut aegritudo quasi morsum aliquem doloris efficiat, metus recessum quendam animi et fugam, laetitia profusam hilaritatem, libido lubido K x li bido R effrenatam effrenata X corr. K 2 R c adpetentiam. opinationem autem, quam in omnis definitiones superiores inclusimus, volunt esse inbecillam adsensionem. 4.16. Sed singulis in singulis G ( exp. 2 ) perturbationibus partes eiusdem generis plures subiciuntur, ut aegritudini invidentia— utendum est enim docendi dicendi V 1 causa verbo minus usitato, quoniam invidia non in eo qui invidet solum dicitur, sed etiam in eo cui invidetur ut... 369, 3 invidetur Non. 443, 19 —, aemulatio, obtrectatio, misericordia, angor, luctus, maeror, aerumna, dolor, lamentatio, sollicitudo, molestia, adflictatio, adflectatio K 1 R 1 desperatio, et si quae sunt de genere eodem. sub metum autem subiecta sunt pigritia, pudor, terror, timor, pavor, exanimatio, examinatio GK 1 conturbatio, formido, voluptati voluptatis X -ti s vol uptatis V ( ss. rec ) malivolentia... 9 similia Non. 16, 24 s. l. lactare ( sed in textu laetans) malev. hic 370, 21 et 395, 6 X maliv. hic Non. ( 370, 21 R 2 ) malivolentia laetans laetari H malo alieno, laet. m. al. addit C., ut appareat cur mal. voluptati subiciatur delectatio, iactatio et similia, lubidini libidinis V rec inimicitiae Non. ira, excandescentia, odium, inimicitia, discordia, ludisne ira... inimicitiae discordia Non. 103, 12 indigentia, desiderium et cetera eius modi. Haec St. fr. 3, 415. 410. 403. 398 cf. om- nino fr. 391–416, quae graecas harum definitionum formas exhibent. autem definiunt hoc modo: invidentiam esse dicunt aegritudinem susceptam propter alterius res secundas, quae nihil noceant invidenti. 4.17. (nam si qui qui quid K 1 (d eras. ) RH doleat eius rebus secundis a quo ipse laedatur, non recte dicatur invidere, ut si Hectori haectori X (ut ... Agamemno om. H) Agamemno; qui autem, cui alterius commoda comoda GRV 1 nihil noceant, tamen eum doleat is frui, is frui is R rec s frui se GR 1 V (se exp. rec ) K 2 fuisse K 1 invideat profecto.) aemulatio autem dupliciter illa quidem dicitur, ut et in laude et in vitio nomen hoc sit; nam et imitatio virtutis aemulatio dicitur— sed ea nihil hoc loco utimur; est enim laudis—, et et om. G est aemulatio aegritudo, est aegritudo aemulatio G 1 si eo eo ea H quod concupierit alius potiatur, ipse careat. obtrectatio autem est, ea quam intellegi zhlotupi/an zelotypian GRV (n ut sequens u in r. ) H (i pro y) zelo t ypiam K volo, aegritudo ex eo, quod alter quoque potiatur eo quod ipse concupiverit. 4.18. misericordia est aegritudo ex miseria alterius iniuria iniuria K laborantis (nemo enim parricidae patricidae G 1 V aut proditoris supplicio subpl. KH misericordia commovetur); angor aegritudo premens, luctus aegritudo ex eius qui carus fuerit interitu acerbo, maeror aegritudo flebilis, aerumna aegritudo laboriosa, dolor aegritudo crucians, lamentatio aegritudo cum eiulatu, sollicitudo aegritudo cum cogitatione, molestia aegritudo permanens, adflictatio adflictio V (G 1 in lemmate mg. ) aegritudo cum vexatione corporis, desperatio aegritudo sine ulla rerum expectatione meliorum. Quae autem subiecta sunt sub metum, ea sic definiunt: pigritiam metum consequentis laboris,. 4.19. . . terrorem metum pudorem metum dedecoris add. Sey. ( ai)sxu/nh fo/bos a)doci/as pudorem metum sanguinem diffundentem Bai. ( cf. Gell. 19, 6 ); quae coniungenda videntur : pudorem metum dedecoris sanguinem diffundentem concutientem, ex quo fit ut pudorem rubor, terrorem pallor et tremor et dentium crepitus consequatur, laboris; Terrorem metum mali adp. K 1 Terrorem in Timorem corr. et verba terrorem ... 15 consequatur in mg. add. K 2 timorem metum metu mientem V ( add. rec ) metu mentem GKRH mali adpropinquantis, pavorem metum mali... 16 metum add. G 2 in mg. mentem loco loquo K 1 moventem, ex quo illud Ennius: ennius X enni V rec M s (et We. coll. nat. deor. 2, 60 fat. 35 off. 2, 89 al. ) Enn. Alcm. 23 tum pavor sapientiam omnem mi omne mmihi ( vel mihi omnem) exanimato expectorat fere de orat. 3, 154. 218 Non. 16, 7. omnem mihi ex anima expectaret X (expectorat K 2 expectoret B ex- pelleret V rec ) exanimato expectorat ex ... 18 expectorat om. H, exanimationem metum subsequentem et quasi comitem pavoris, conturbationem metum excutientem cogitata, formidinem metum permanentem. 4.20. Voluptatis autem partes hoc modo describunt, descr. cf. 366, 18 describit K 1 ut malevolentia sit voluptas ex malo alterius sine emolumento suo, delectatio declaratio K 1 voluptas suavitate auditus animum deleniens; et qualis est haec aurium, tales sunt oculorum et tactionum sunt toculorum et actionum Non. L 1 sunt et ocul. B adorationum K 1 et odorationum et saporum, qualis haec ... 3 saporum Non. 227, 9 quae sunt omnes unius generis ad perfundendum animum tamquam inliquefactae voluptates. iactatio est voluptas gestiens et se efferens insolentius. 4.21. Quae autem libidini subiecta sunt, ea sic definiuntur, ut ira sit libido poeniendi poen. ex pen. V 2 pun. HV rec eius qui videatur laesisse iniuria, excandescentia autem sit ira nascens et modo modo W ( o)rgh\ e)narxome/nh ) sine modo Non. existens, excandescentia... 9 existens Non. 103, 14 desistens V 3 quae qu/mwsis Graece dicitur, odium Qg M w ClC fere X ira inveterata, inimicitia ira ulciscendi tempus observans, discordia ira acerbior intimo animo animo Lb. ( cf. Th. 1. 1. 4, 940 ) odio et corde concepta, indigentia Idigentia K 1 libido inexplebilis, desiderium libido eius, qui nondum adsit, videndi. distinguunt distingunt X illud etiam, ut libido sit earum rerum, quae dicuntur de quodam aut quibusdam, quae kathgorh/mata K a TH G opphm a T L fere X dialectici appellant, ut habere divitias, capere honores, indigentia diligentia X indigentia s V 3 quod verum videtur, etsi Cic. non bene expressit spa/nin duplici sensu adhiberi ( de re cf. St. fr. 3, 91 rerum ipsarum sit, sit Man. est ( def. Küh. ) ut honorum, ut St. fr. 3, 379 pecuniae. ut pec. et pec. H 4.22. Omnium autem perturbationum fontem esse dicunt intemperantiam, quae est a a in r. G 2 del. ab Arnim ( cf. fr. 3, 475 al. ) a recta ratione del. Bentl. et post mente add. s tota mente a recta ratione defectio sic aversa a praescriptione a praescriptione aperte scriptione V 1 rationis, ut nullo modo adpetitiones animi nec regi nec contineri animi regine cont. V ( add. 3 ) queant. quem ad modum igitur temperantia sedat adpetitiones app. V c et efficit, ut eae aeae K 1 (hae K c )R rectae recte G 1 VH rationi pareant, conservatque considerata iudicia mentis, sic si V 1 huic inimica intemperantia omnem animi statum inflammat conturbat incitat, itaque et aegritudines et metus et reliquae reli q; conturbationes G 1 perturbationes omnes gignuntur ex ea. Quem ad modum, cum sanguis corruptus est aut St. fr. 3, 424 pituita redundat aut bilis, in corpore morbi aegrotationesque nascuntur, sic pravarum opinionum conturbatio et ipsarum inter se repugtia sanitate spoliat animum morbisque perturbat; sit... 372, 8 perturbat ( sine 23 quidam ... 26 constan- tia et 368, 10 itaque... 368, 12 potestate) H conturbat V 1 4.59. ad te at V 1 igitur mihi iam convertenda omnis oratio est; simulas enim quaerere te de sapiente, quaeris autem fortasse de te. Earum eorum s earum X igitur perturbationum, quas exposui, variae sunt curationes. nam neque omnis aegritudo una ratione sedatur sadatur V (alia est enim lugenti, alia miseranti aut invidenti adhibenda adhibenda add. G 2 medicina); est etiam in omnibus quattuor perturbationibus illa distinctio, utrum ad universam perturbationem, quae est aspernatio rationis aut aut V adpetitus vehementior, an ad singulas, ut ad metum lubidinem libid. K 1 V reliquas reliquas V 1 (que add. 3 ) reliquias GKR melius adhibeatur oratio, et utrum illudne non videatur aegre ferundum, ex quo suscepta sit aegritudo, an omnium rerum tollenda tollenda s toleranda X omnino omni V 1 aegritudo, ut, si quis aegre ferat se pauperem esse, idne disputes, paupertatem malum non esse, an hominem aegre ferre nihil oportere. nimirum hoc melius, ne, si si add. K c forte de paupertate non persuaseris, sit aegritudini concedendum; aegritudine autem sublata propriis rationibus, quibus heri usi sumus, quodam modo etiam paupertatis malum tollitur. 4.60. sed omnis eius modi perturbatio animi animi enim V 1 placatione abluatur illa quidem, cum doceas nec nec s V 3 et X bonum illud esse, ex quo laetitia aut aut V et G 1 libido oriatur, nec malum, ex quo aut metus aut aegritudo; verum tamen haec est certa et propria sanatio, si doceas ipsas perturbationes per se esse vitiosas nec habere quicquam aut naturale aut necessarium, ut ut aut R 1 V ipsam ipsa GRV 1 aegritudinem leniri videmus, cum obicimus obicibus GKR maerentibus imbecillitatem inbecil itatem G animi ecfeminati, cumque eorum gravitatem constantiamque gravitate constantiaque GRV 1 laudamus, qui non turbulente humana patiantur. quod quidem solet eis etiam accidere, qui illa mala esse censent, ferenda ferendum K tamen aequo animo arbitrantur. arbitratur GRV 1 putat puta GRV 1 aliquis aliquid K idem fuit fort. in R (aliqui esse) esse voluptatem bonum, alius autem pecuniam; tamen et ille ab intemperantia et hic ab avaritia hic abaritia V 1 avocari potest. illa autem altera ratio et oratio, et oratio om. V quae simul et opinionem falsam falsa GRV 1 tollit et et om. K 1 aegritudinem aegritudine GRV 1 detrahit, est ea quidem utilior, sed raro proficit neque est ad volgus adhibenda. | |
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8. Diogenes Laertius, Lives of The Philosophers, 7.110-7.114, 7.116 (3rd cent. CE - 3rd cent. CE)
| 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. 7.112. Heaviness or vexation is grief which weighs us down, annoyance that which coops us up and straitens us for want of room, distress a pain brought on by anxious thought that lasts and increases, anguish painful grief, distraction irrational grief, rasping and hindering us from viewing the situation as a whole.Fear is an expectation of evil. Under fear are ranged the following emotions: terror, nervous shrinking, shame, consternation, panic, mental agony. Terror is a fear which produces fright; shame is fear of disgrace; nervous shrinking is a fear that one will have to act; consternation is fear due to a presentation of some unusual occurrence; 7.113. panic is fear with pressure exercised by sound; mental agony is fear felt when some issue is still in suspense.Desire or craving is irrational appetency, and under it are ranged the following states: want, hatred, contentiousness, anger, love, wrath, resentment. Want, then, is a craving when it is baulked and, as it were, cut off from its object, but kept at full stretch and attracted towards it in vain. Hatred is a growing and lasting desire or craving that it should go ill with somebody. Contentiousness is a craving or desire connected with partisanship; anger a craving or desire to punish one who is thought to have done you an undeserved injury. The passion of love is a craving from which good men are free; for it is an effort to win affection due to the visible presence of beauty. 7.114. Wrath is anger which has long rankled and has become malicious, waiting for its opportunity, as is illustrated by the lines:Even though for the one day he swallow his anger, yet doth he still keep his displeasure thereafter in his heart, till he accomplish it.Resentment is anger in an early stage.Pleasure is an irrational elation at the accruing of what seems to be choiceworthy; and under it are ranged ravishment, malevolent joy, delight, transport. Ravishment is pleasure which charms the ear. Malevolent joy is pleasure at another's ills. Delight is the mind's propulsion to weakness, its name in Greek (τέρψις) being akin to τρέψις or turning. To be in transports of delight is the melting away of virtue. 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. |
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9. Lactantius, Divine Institutes, 3.15 (3rd cent. CE - 4th cent. CE)
| 3.15. Under the influence of the same error (for who could keep the right course when Cicero is in error?), Seneca said: Philosophy is nothing else than the right method of living, or the science of living honourably, or the art of passing a good life. We shall not err in saying that philosophy is the law of living well and honourably. And he who spoke of it as a rule of life, gave to it that which was its due. He evidently did not refer to the common name of philosophy; for, since this is diffused into many sects and systems, and has nothing certain - nothing, in short, respecting which all agree with one mind and one voice - what can be so false as that philosophy should be called the rule of life, since the diversity of its precepts hinders the right way and causes confusion? Or the law of living well, when its subjects are widely discordant? Or the science of passing life, in which nothing else is effected by its repeated contradictions than general uncertainty? For I ask whether he thinks that the Academy is philosophy or not? I do not think that he will deny it. And if this is so, none of these things, therefore, is in agreement with philosophy; which renders all things uncertain, abrogates law, esteems art as nothing, subverts method, distorts rule, entirely takes away knowledge. Therefore all those things are false, because they are inconsistent with a system which is always uncertain, and up to this time explaining nothing. Therefore no system, or science, or law of living well, has been established, except in this the only true and heavenly wisdom, which had been unknown to philosophers. For that earthly wisdom, since it is false, becomes varied and manifold, and altogether opposed to itself. And as there is but one founder and ruler of the world, God, and as truth is one; so wisdom must be one and simple, because, if anything is true and good, it cannot be perfect unless it is the only one of its kind. But if philosophy were able to form the life, no others but philosophers would be good, and all those who had not learned it would be always bad. But since there are, and always have been, innumerable persons who are or have been good without any learning, but of philosophers there has seldom been one who has done anything praiseworthy in his life; who is there, I pray, who does not see that those men are not teachers of virtue, of which they themselves are destitute? For if any one should diligently inquire into their character, he will find that they are passionate, covetous, lustful, arrogant, wanton, and, concealing their vices under a show of wisdom, doing those things at home which they had censured in the schools. Perhaps I speak falsely for the sake of bringing an accusation. Does not Tullius both acknowledge and complain of the same thing? How few, he says, of philosophers are found of such a character, so constituted in soul and life, as reason demands! How few who think true instruction not a display of knowledge, but a law of life! How few who are obedient to themselves, and submit to their own decrees! We may see some of such levity and ostentation, that it would be better for them not to have learned at all; others eagerly desirous of money, others of glory; many the slaves of lusts, so that their speech wonderfully disagrees with their life. Cornelius Nepos also writes to the same Cicero: So far am I from thinking that philosophy is the teacher of life and the completer of happiness, that I consider that none have greater need of teachers of living than many who are engaged in the discussion of this subject. For I see that a great part of those who give most elaborate precepts in their school respect-modesty and self-restraint, live at the same time in the unrestrained desires of all lusts. Seneca also, in his Exhortations, says: Many of the philosophers are of this description, eloquent to their own condemnation: for if you should hear them arguing against avarice, against lust and ambition, you would think that they were making a public disclosure of their own character, so entirely do the censures which they utter in public flow back upon themselves; so that it is right to regard them in no other light than as physicians, whose advertisements contain medicines, but their medicine chests poison. Some are not ashamed of their vices; but they invent defences for their baseness, so that they may appear even to sin with honour. Seneca also says: The wise man will even do things which he will not approve of, that he may find means of passing to the accomplishment of greater things; nor will he abandon good morals, but will adapt them to the occasion; and those things which others employ for glory or pleasure, he will employ for the sake of action. Then he says shortly afterwards: All things which the luxurious and the ignorant do, the wise man also will do, but not in the same manner, and with the same purpose. But it makes no difference with what intention you act, when the action itself is vicious; because acts are seen, the intention is not seen. Aristippus, the master of the Cyrenaics, had a criminal intimacy with Lais, the celebrated courtesan; and that grave teacher of philosophy defended this fault by saying, that there was a great difference between him and the other lovers of Lais, because he himself possessed Lais, whereas others were possessed by Lais. O illustrious wisdom, to be imitated by good men! Would you, in truth, entrust your children to this man for education, that they might learn to possess a harlot? He said that there was some difference between himself and the dissolute, that they wasted their property, whereas he lived in indulgence without any cost. And in this the harlot was plainly the wiser, who had the philosopher as her creature, that all the youth, corrupted by the example and authority of the teacher, might flock together to her without any shame. What difference therefore did it make, with what intention the philosopher betook himself to that most notorious harlot, when the people and his rivals saw him more depraved than all the abandoned? Nor was it enough to live in this manner, but he began also to teach lusts; and he transferred his habits from the brothel to the school, contending that bodily pleasure was the chief good. Which pernicious and shameful doctrine has its origin not in the heart of the philosopher, but in the bosom of the harlot. For why should I speak of the Cynics, who practised licentiousness in public? What wonder if they derived their name and title from dogs, since they also imitated their life? Therefore there is no instruction of virtue in this sect, since even those who enjoin more honourable things either themselves do not practice what they advise; or if they do (which rarely happens), it is not the system which leads them to that which is right, but nature which often impels even the unlearned to praise. |
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