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Tiresias: The Ancient Mediterranean Religions Source Database



2303
Cicero, De Oratore, 1.47


sed ego neque illis adsentiebar neque harum disputationum inventori et principi longe omnium in dicendo gravissimo et eloquentissimo, Platoni, cuius tum Athenis cum Charmada diligentius legi Gorgiam; quo in libro in hoc maxime admirabar Platonem, quod mihi in oratoribus inridendis ipse esse orator summus videbatur. Verbi enim controversia iam diu torquet Graeculos homines contentionis cupidiores quam veritatis.But I neither assented to those men, nor to the originator of these disputations, and by far the most eloquent of them all, the eminently grave and oratorical Plato; whose Gorgias I then diligently read over at Athens with Charmadas; from which book I conceived the highest admiration of Plato, as he seemed to me to prove himself an eminent orator, even in ridiculing orators. A controversy indeed on the word ORATOR has long disturbed the minute Grecians, who are fonder of argument than of truth.


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19 results
1. Cicero, Brutus, 24, 120 (2nd cent. BCE - 1st cent. BCE)

120. quo magis tuum, Brute, iudicium probo, qui eorum [id est ex vetere Academia id est ... Academia secl. Lambinus ] philosophorum sectam secutus es, quorum in doctrina atque praeceptis disserendi ratio coniungitur cum suavitate dicendi et copia; quamquam ea ipsa Peripateticorum Academicorumque consuetudo in ratione cons. ratione Kayser dicendi docendi Martha talis est ut nec perficere oratorem possit ipsa per sese nec sine ea orator esse perfectus. Nam ut Stoicorum astrictior est oratio aliquantoque contractior quam aures populi requirunt, sic illorum liberior et latior quam patitur consuetudo iudiciorum et fori. Quis enim uberior in dicendo Platone?
2. Cicero, Brutus, 24, 120 (2nd cent. BCE - 1st cent. BCE)

120. quo magis tuum, Brute, iudicium probo, qui eorum [id est ex vetere Academia id est ... Academia secl. Lambinus ] philosophorum sectam secutus es, quorum in doctrina atque praeceptis disserendi ratio coniungitur cum suavitate dicendi et copia; quamquam ea ipsa Peripateticorum Academicorumque consuetudo in ratione cons. ratione Kayser dicendi docendi Martha talis est ut nec perficere oratorem possit ipsa per sese nec sine ea orator esse perfectus. Nam ut Stoicorum astrictior est oratio aliquantoque contractior quam aures populi requirunt, sic illorum liberior et latior quam patitur consuetudo iudiciorum et fori. Quis enim uberior in dicendo Platone?
3. Cicero, On The Nature of The Gods, 1.43 (2nd cent. BCE - 1st cent. BCE)

1.43. With the errors of the poets may be classed the monstrous doctrines of the magi and the insane mythology of Egypt, and also the popular beliefs, which are a mere mass of inconsistencies sprung from ignorance. "Anyone pondering on the baseless and irrational character of these doctrines ought to regard Epicurus with reverence, and to rank him as one of the very gods about whom we are inquiring. For he alone perceived, first, that the gods exist, because nature herself has imprinted a conception of them on the minds of all mankind. For what nation or what tribe is there but possesses untaught some 'preconception' of the gods? Such notions Epicurus designates by the word prolepsis, that is, a sort of preconceived mental picture of a thing, without which nothing can be understood or investigated or discussed. The force and value of this argument we learn in that work of genius, Epicurus's Rule or Standard of Judgement.
4. Cicero, On Duties, 1.4 (2nd cent. BCE - 1st cent. BCE)

1.4. Equidem et Platonem existimo, si genus forense dicendi tractare voluisset, gravissime et copiosissime potuisse dicere, et Demosthenem, si illa, quae a Platone didicerat, tenuisset et pronuntiare voluisset, ornate splendideque facere potuisse; eodemque modo de Aristotele et Isocrate iudico, quorum uterque suo studio delectatus contempsit alterum. Sed cum statuissem scribere ad te aliquid hoc tempore, multa posthac, ab eo ordiri maxime volui, quod et aetati tuae esset aptissimum et auctoritati meae. Nam cum multa sint in philosophia et gravia et utilia accurate copioseque a philosophis disputata, latissime patere videntur ea, quae de officiis tradita ab illis et praecepta sunt. Nulla enim vitae pars neque publicis neque privatis neque forensibus neque domesticis in rebus, neque si tecum agas quid, neque si cum altero contrahas, vacare officio potest, in eoque et colendo sita vitae est honestas omnis et neglegendo turpitude.
5. Cicero, De Oratore, 1.5, 1.46, 1.84-1.89, 1.93, 1.102, 1.224, 2.4, 2.265, 3.59-3.61 (2nd cent. BCE - 1st cent. BCE)

1.5. Vis enim, ut mihi saepe dixisti, quoniam, quae pueris aut adulescentulis nobis ex commentariolis nostris incohata ac rudia exciderunt, vix sunt hac aetate digna et hoc usu, quem ex causis, quas diximus, tot tantisque consecuti sumus, aliquid eisdem de rebus politius a nobis perfectiusque proferri; solesque non numquam hac de re a me in disputationibus nostris dissentire, quod ego eruditissimorum hominum artibus eloquentiam contineri statuam, tu autem illam ab elegantia doctrinae segregandam putes et in quodam ingeni atque exercitationis genere ponendam. Ac mihi quidem saepe numero in summos homines ac summis ingeniis praeditos intuenti quaerendum esse visum est quid esset cur plures in omnibus rebus quam in dicendo admirabiles exstitissent; nam quocumque te animo et cogitatione converteris, permultos excellentis in quoque genere videbis non mediocrium artium, sed prope maximarum. 1.46. multi erant praeterea clari in philosophia et nobiles, a quibus omnibus una paene voce repelli oratorem a gubernaculis civitatum, excludi ab omni doctrina rerumque maiorum scientia ac tantum in iudicia et contiunculas tamquam in aliquod pistrinum detrudi et compingi videbam; 1.84. Charmadas vero multo uberius eisdem de rebus loquebatur, non quo aperiret sententiam suam; hic enim mos erat patrius Academiae adversari semper omnibus in disputando; sed cum maxime tamen hoc significabat, eos, qui rhetores nominarentur et qui dicendi praecepta traderent, nihil plane tenere neque posse quemquam facultatem adsequi dicendi, nisi qui philosophorum inventa didicisset. 1.85. Disputabant contra diserti homines Athenienses et in re publica causisque versati, in quis erat etiam is, qui nuper Romae fuit, Menedemus, hospes meus; qui cum diceret esse quandam prudentiam, quae versaretur in perspiciendis rationibus constituendarum et regendarum rerum publicarum, excitabatur homo promptus atque omni abundans doctrina et quadam incredibili varietate rerum atque copia: omnis enim partis illius ipsius prudentiae petendas esse a philosophia docebat neque ea, quae statuerentur in re publica de dis immortalibus, de disciplina iuventutis, de iustitia, de patientia, de temperantia, de modo rerum omnium, ceteraque, sine quibus civitates aut esse aut bene moratae esse non possent, usquam in eorum inveniri libellis; 1.86. quod si tantam vim rerum maximarum arte sua rhetorici illi doctores complecterentur, quaerebat, cur de prooemiis et de epilogis et de huius modi nugis—sic enim appellabat—referti essent eorum libri, de civitatibus instituendis, de scribendis legibus, de aequitate, de iustitia, de fide, de frangendis cupiditatibus, de conformandis hominum moribus littera nulla in eorum libris inveniretur. 1.87. Ipsa vero praecepta sic inludere solebat, ut ostenderet non modo eos expertis esse illius prudentiae, quam sibi asciscerent, sed ne hanc quidem ipsam dicendi rationem ac viam nosse: caput enim esse arbitrabatur oratoris, ut et ipse eis, apud quos ageret, talis, qualem se esse optaret, videretur; id fieri vitae dignitate, de qua nihil rhetorici isti doctores in praeceptis suis reliquissent; et uti ei qui audirent sic adficerentur animis, ut eos adfici vellet orator; quod item fieri nullo modo posse, nisi cognosset is, qui diceret, quot modis hominum mentes et quibus et quo genere orationis in quamque partem moverentur; haec autem esse penitus in media philosophia retrusa atque abdita, quae isti rhetores ne primoribus quidem labris attigissent. 1.88. Ea Menedemus exemplis magis quam argumentis conabatur refellere; memoriter enim multa ex orationibus Demostheni praeclare scripta pronuntians docebat illum in animis vel iudicum vel populi in omnem partem dicendo permovendis non fuisse ignarum, quibus ea rebus consequeretur, quae negaret ille sine philosophia quemquam nosse posse. 1.89. Huic respondebat non se negare Demosthenem summam prudentiam summamque vim habuisse dicendi, sed sive ille hoc ingenio potuisset sive, id quod constaret, Platonis studiosus audiendi fuisset, non quid ille potuisset, sed quid isti docerent esse quaerendum. 1.93. Quid multa? Sic mihi tum persuadere videbatur neque artificium ullum esse dicendi neque quemquam posse, nisi qui illa, quae a doctissimis hominibus in philosophia dicerentur, cognosset, aut callide aut copiose dicere; in quibus Charmadas solebat ingenium tuum, Crasse, vehementer admirari: me sibi perfacilem in audiendo, te perpugnacem in disputando esse visum. 1.102. 'Atqui' inquit Sulpicius 'hoc ex te, de quo modo Antonius exposuit, quid sentias, quaerimus, existimesne artem aliquam esse dicendi?' 'Quid? mihi vos nunc' inquit Crassus 'tamquam alicui Graeculo otioso et loquaci et fortasse docto atque erudito quaestiunculam, de qua meo arbitratu loquar, ponitis? Quando enim me ista curasse aut cogitasse arbitramini et non semper inrisisse potius eorum hominum impudentiam, qui cum in schola adsedissent, ex magna hominum frequentia dicere iuberent, si quis quid quaereret? 1.224. philosophorum autem libros reservet sibi ad huiusce modi Tusculani requiem atque otium, ne, si quando ei dicendum erit de iustitia et fide, mutuetur a Platone; qui, cum haec exprimenda verbis arbitraretur, novam quandam finxit in libris civitatem; usque eo illa, quae dicenda de iustitia putabat, a vitae consuetudine et a civitatum moribus abhorrebant. 2.4. Sed fuit hoc in utroque eorum, ut Crassus non tam existimari vellet non didicisse, quam illa despicere et nostrorum hominum in omni genere prudentiam Graecis anteferre; Antonius autem probabiliorem hoc populo orationem fore censebat suam, si omnino didicisse numquam putaretur; atque ita se uterque graviorem fore, si alter contemnere, alter ne nosse quidem Graecos videretur. 2.265. Trahitur etiam aliquid ex historia, ut, cum Sex. Titius se Cassandram esse diceret, "multos" inquit Antonius "possum tuos Aiaces Oileos nominare." Est etiam ex similitudine, quae aut conlationem habet aut tamquam imaginem: conlationem, ut ille Gallus olim testis in Pisonem, cum innumerabilem Magio praefecto pecuniam dixisset datam idque Scaurus tenuitate Magi redargueret, "erras," inquit "Scaure; ego enim Magium non conservasse dico, sed tamquam nudus nuces legeret, in ventre abstulisse"; ut illud M. Cicero senex, huius viri optimi, nostri familiaris, pater, "nostros homines similis esse Syrorum venalium: ut 3.59. Sed quod erant quidam eique multi, qui aut in re publica propter ancipitem, quae non potest esse seiuncta, faciendi dicendique sapientiam florerent, ut Themistocles, ut Pericles, ut Theramenes, aut, qui minus ipsi in re publica versarentur, sed huius tamen eiusdem sapientiae doctores essent, ut Gorgias, Thrasymachus, Isocrates, inventi sunt, qui, cum ipsi doctrina et ingeniis abundarent, a re autem civili et a negotiis animi quodam iudicio abhorrerent, hanc dicendi exercitationem exagitarent atque contemnerent; 3.60. quorum princeps Socrates fuit, is qui omnium eruditorum testimonio totiusque iudicio Graeciae cum prudentia et acumine et venustate et subtilitate tum vero eloquentia, varietate, copia, quam se cumque in partem dedisset omnium fuit facile princeps, eis que, qui haec, quae nunc nos quaerimus, tractarent, agerent, docerent, cum nomine appellarentur uno, quod omnis rerum optimarum cognitio atque in eis exercitatio philosophia nominaretur, hoc commune nomen eripuit sapienterque sentiendi et ornate dicendi scientiam re cohaerentis disputationibus suis separavit; cuius ingenium variosque sermones immortalitati scriptis suis Plato tradidit, cum ipse litteram Socrates nullam reliquisset. 3.61. Hinc discidium illud exstitit quasi linguae atque cordis, absurdum sane et inutile et reprehendendum, ut alii nos sapere, alii dicere docerent. Nam cum essent plures orti fere a Socrate, quod ex illius variis et diversis et in omnem partem diffusis disputationibus alius aliud apprehenderat, proseminatae sunt quasi familiae dissentientes inter se et multum disiunctae et dispares, cum tamen omnes se philosophi Socraticos et dici vellent et esse arbitrarentur.
6. Cicero, On His Consulship, 10 (2nd cent. BCE - 1st cent. BCE)

7. Cicero, Republic, 2.21, 3.14, 6.3 (2nd cent. BCE - 1st cent. BCE)

2.21. Videtisne igitur unius viri consilio non solum ortum novum populum neque ut in cunabulis vagientem relictum, sed adultum iam et paene puberem? Tum Laelius: Nos vero videmus, et te quidem ingressum ratione ad disputandum nova, quae nusquam est in Graecorum libris. Nam princeps ille, quo nemo in scribendo praestantior fuit, aream sibi sumsit, in qua civitatem extrueret arbitratu suo, praeclaram ille quidem fortasse, sed a vita hominum abhorrentem et moribus 3.14. Nunc autem, si quis illo Pacuviano 'invehens alitum anguium curru' multas et varias gentis et urbes despicere et oculis conlustrare possit, videat primum in illa incorrupta maxime gente Aegyptiorum, quae plurimorum saeculorum et eventorum memoriam litteris continet, bovem quendam putari deum, quem Apim Aegyptii nomit, multaque alia portenta apud eosdem et cuiusque generis beluas numero consecratas deorum; deinde Graeciae, sicut apud nos, delubra magnifica humanis consecrata simulacris, quae Persae nefaria putaverunt; eamque unam ob causam Xerses inflammari Atheniensium fana iussisse dicitur, quod deos, quorum domus esset omnis hic mundus, inclusos parietibus contineri nefas esse duceret. 6.3. Eulog. somn. Scip. 401Or. qui rogo impositus revixisset multaque de inferis secreta narrasset haec, quae de animae immortalitate dicerentur caeloque, non somniantium philosophorum esse commenta nec fabulas incredibiles, quas Epicurei derident, sed prudentium coniecturas.
8. Cicero, Letters, 1.1.27 (2nd cent. BCE - 1st cent. BCE)

9. Cicero, Letters, 1.1.27 (2nd cent. BCE - 1st cent. BCE)

10. Cicero, Letters, 1.1.27 (2nd cent. BCE - 1st cent. BCE)

11. Cicero, Letters, 1.1.27 (2nd cent. BCE - 1st cent. BCE)

12. Cicero, Letters To Quintus, 1.1.27 (2nd cent. BCE - 1st cent. BCE)

13. Cicero, Orator, 13, 15, 29, 39, 63-64, 12 (2nd cent. BCE - 1st cent. BCE)

14. Cicero, Pro Fonteio, 27, 30, 43-44, 49, 26 (2nd cent. BCE - 1st cent. BCE)

15. Cicero, Tusculan Disputations, 1.24, 5.78 (2nd cent. BCE - 1st cent. BCE)

1.24. nam si cor cor s. G aut sanguis aut cerebrum est animus, certe, quoniam est corpus, interibit cum reliquo corpore; corpore V c s tempore X si anima est, fortasse dissipabitur; si ignis, extinguetur; si est Aristoxeni harmonia, harmonia GKR arm.V arm. H dissolvetur. quid de Dicaearcho dicam, qui nihil omnino animum dicat esse? efficiet ... 25 dicit esse H his sententiis omnibus nihil post mortem pertinere ad quemquam potest; pariter enim cum vita sensus amittitur; non sentientis autem nihil est ullam in partem quod intersit. reliquorum sententiae spem adferunt, si te hoc forte delectat, posse animos, cum e corporibus excesserint, in caelum quasi in domicilium suum pervenire. Me vero delectat, idque primum ita esse velim, deinde, etiamsi non sit, mihi persuaderi tamen velim. Quid tibi ergo opera nostra opus est? num eloquentia Platonem superare possumus? evolve diligenter eius eum librum, qui est de animo: anima ex -o V c? amplius quod desideres nihil erit. Feci mehercule, et quidem saepius; sed nescio quo modo, dum lego, adsentior, cum posui librum et mecum ipse de inmortalitate imm. GR animorum coepi cogitare, adsensio omnis illa elabitur. Quid? 5.78. mulieres vero in India, cum est cuius cuiuis V 3 communis Geel ( sed tum plures...nuptae post mortuus legeretur; cf.etiam Se., Jb.d.ph.V.26 p.301 ) earum vir mortuus, in certamen iudiciumque veniunt, quam plurumum ille dilexerit— plures enim singulis solent esse nuptae—; quae est victrix, ea laeta prosequentibus suis una unam V 1 cum viro in rogum imponitur, ponitur G 1 illa ilia cf.Quint.inst.1,3,2 victa quae Se. non male,cf.Claud.de nupt.Hon.64 (superatae cum...maerore in vita remanent Val.M. ) maesta discedit. numquam naturam mos vinceret; vinceret vincit H est enim ea semper invicta; sed nos umbris deliciis delitiis X (deliciis V, sed ci in r scr.,alt. i ss. V 2 ) otio languore langore G desidia animum infecimus, opinionibus maloque more delenitum delinitum V 1 H mollivimus. mollium KR 1 ( corr. 1 aut c )H Aegyptiorum morem quis ignorat? ignoret K quorum inbutae mentes pravitatis erroribus quamvis carnificinam carnifici. nam X prius subierint quam ibim aut aspidem aut faelem felem GV cf.nat.deor.1, 82 aut canem aut corcodillum corcodillum GRV corcodrillum KH cf.Th.l.l. violent, volent V 1 quorum etiamsi inprudentes quippiam fecerint, poenam nullam recusent.
16. Livy, History, 23.5.12 (1st cent. BCE - 1st cent. BCE)

17. Strabo, Geography, 7.1.4 (1st cent. BCE - 1st cent. BCE)

7.1.4. These tribes have become known through their wars with the Romans, in which they would either yield and then later revolt again, or else quit their settlements; and they would have been better known if Augustus had allowed his generals to cross the Albis in pursuit of those who emigrated thither. But as a matter of fact he supposed that he could conduct the war in hand more successfully if he should hold off from those outside the Albis, who were living in peace, and should not incite them to make common cause with the others in their enmity against him. It was the Sugambri, who live near the Rhenus, that began the war, Melo being their leader; and from that time on different peoples at different times would cause a breach, first growing powerful and then being put down, and then revolting again, betraying both the hostages they had given and their pledges of good faith. In dealing with these peoples distrust has been a great advantage, whereas those who have been trusted have done the greatest harm, as, for instance, the Cherusci and their subjects, in whose country three Roman legions, with their general Quintilius Varus, were destroyed by ambush in violation of the treaty. But they all paid the penalty, and afforded the younger Germanicus a most brilliant triumph — that triumph in which their most famous men and women were led captive, I mean Segimuntus, son of Segestes and chieftain of the Cherusci, and his sister Thusnelda, the wife of Armenius, the man who at the time of the violation of the treaty against Quintilius Varus was commander-in-chief of the Cheruscan army and even to this day is keeping up the war, and Thusnelda's three-year-old son Thumelicus; and also Sesithacus, the son of Segimerus and chieftain of the Cherusci, and Rhamis, his wife, and a daughter of Ucromirus chieftain of the Chatti, and Deudorix, a Sugambrian, the son of Baetorix the brother of Melo. But Segestes, the father-in-law of Armenius, who even from the outset had opposed the purpose of Armenius, and, taking advantage of an opportune time, had deserted him, was present as a guest of honor at the triumph over his loved ones. And Libes too, a priest of the Chatti, marched in the procession, as also other captives from the plundered tribes — the Caulci, Campsani, Bructeri, Usipi, Cherusci, Chatti, Chattuarii, Landi, Tubattii. Now the Rhenus is about three thousand stadia distant from the Albis, if one had straight roads to travel on, but as it is one must go by a circuitous route, which winds through a marshy country and forests.
18. Manilius, Astronomica, 1.901-1.903

19. Velleius Paterculus, Roman History, 2.118



Subjects of this text:

subject book bibliographic info
academics, the academy Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 298
academy, new Tarrant et al, Brill's Companion to the Reception of Plato in Antiquity (2018) 80
academy Atkins, The Cambridge Companion to Cicero's Philosophy (2021) 39, 92
arguing on either side Atkins, The Cambridge Companion to Cicero's Philosophy (2021) 39
aristotle, cicero on Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 298
aristotle Williams, The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions' (2012) 147
barbarians/barbarity, brutal and cruel behavior ascribed to Gruen, Ethnicity in the Ancient World - Did it matter (2020) 80
beauty Atkins, The Cambridge Companion to Cicero's Philosophy (2021) 92
brutus Atkins, The Cambridge Companion to Cicero's Philosophy (2021) 92
carthage/carthaginians Gruen, Ethnicity in the Ancient World - Did it matter (2020) 80
cato the elder Gruen, Ethnicity in the Ancient World - Did it matter (2020) 80
charmadas Atkins, The Cambridge Companion to Cicero's Philosophy (2021) 38, 39; Tarrant et al, Brill's Companion to the Reception of Plato in Antiquity (2018) 80
christians, on contemporary greeks Isaac, The invention of racism in classical antiquity (2004) 392
cicero, on philosophy Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 298
cicero, on plato and aristotle Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 298
cicero, on rhetoric Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 298
cicero Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 298; Williams, The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions' (2012) 147
cicero (academic allegiance) Tarrant et al, Brill's Companion to the Reception of Plato in Antiquity (2018) 80
crassus (character in de oratore) Atkins, The Cambridge Companion to Cicero's Philosophy (2021) 38, 39
de legibus Gilbert, Graver and McConnell, Power and Persuasion in Cicero's Philosophy (2023) 40
de oratore Gilbert, Graver and McConnell, Power and Persuasion in Cicero's Philosophy (2023) 40
de re publica Gilbert, Graver and McConnell, Power and Persuasion in Cicero's Philosophy (2023) 40
demosthenes Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 298
dialogue form, in cicero Gilbert, Graver and McConnell, Power and Persuasion in Cicero's Philosophy (2023) 40
disparagement, by romans of non-romans Gruen, Ethnicity in the Ancient World - Did it matter (2020) 80
dream of scipio Gilbert, Graver and McConnell, Power and Persuasion in Cicero's Philosophy (2023) 40
egyptians Gruen, Ethnicity in the Ancient World - Did it matter (2020) 80
eloquence Atkins, The Cambridge Companion to Cicero's Philosophy (2021) 38, 39
gauls/celts Gruen, Ethnicity in the Ancient World - Did it matter (2020) 80
germans/germany Gruen, Ethnicity in the Ancient World - Did it matter (2020) 80
greeks/hellenes, roman attitudes toward Gruen, Ethnicity in the Ancient World - Did it matter (2020) 80
hermagoras of temnos Gilbert, Graver and McConnell, Power and Persuasion in Cicero's Philosophy (2023) 40
isocrates Atkins, The Cambridge Companion to Cicero's Philosophy (2021) 92; Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 298
jews/judeans/ioudaioi, roman attitudes toward Gruen, Ethnicity in the Ancient World - Did it matter (2020) 80
north africa/africans Gruen, Ethnicity in the Ancient World - Did it matter (2020) 80
philo, of larissa Tarrant et al, Brill's Companion to the Reception of Plato in Antiquity (2018) 80
philosophy (as a discipline) Atkins, The Cambridge Companion to Cicero's Philosophy (2021) 92
phoenicians Gruen, Ethnicity in the Ancient World - Did it matter (2020) 80
physics Atkins, The Cambridge Companion to Cicero's Philosophy (2021) 38
plato, as model for cicero Gilbert, Graver and McConnell, Power and Persuasion in Cicero's Philosophy (2023) 40
plato, cicero on Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 298
plato, dialogue form in Gilbert, Graver and McConnell, Power and Persuasion in Cicero's Philosophy (2023) 40
plato, gorgias Tarrant et al, Brill's Companion to the Reception of Plato in Antiquity (2018) 80
plato, theory of forms Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 298
plato Atkins, The Cambridge Companion to Cicero's Philosophy (2021) 38, 39, 92
political thought, rhetoric in Gilbert, Graver and McConnell, Power and Persuasion in Cicero's Philosophy (2023) 40
politics Tarrant et al, Brill's Companion to the Reception of Plato in Antiquity (2018) 80
preface Atkins, The Cambridge Companion to Cicero's Philosophy (2021) 39
reader Atkins, The Cambridge Companion to Cicero's Philosophy (2021) 39
rhetoric' Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 298
rhetoric, theory of Gilbert, Graver and McConnell, Power and Persuasion in Cicero's Philosophy (2023) 40
rhetoric Atkins, The Cambridge Companion to Cicero's Philosophy (2021) 38, 92; Tarrant et al, Brill's Companion to the Reception of Plato in Antiquity (2018) 80
rome/romans, attitudes toward non-romans Gruen, Ethnicity in the Ancient World - Did it matter (2020) 80
slaves/slavery, syrians and jews labeled as Gruen, Ethnicity in the Ancient World - Did it matter (2020) 80
socrates Atkins, The Cambridge Companion to Cicero's Philosophy (2021) 38; Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 298
soul, immortality of Gilbert, Graver and McConnell, Power and Persuasion in Cicero's Philosophy (2023) 40
spain/spaniards/iberia/iberians Gruen, Ethnicity in the Ancient World - Did it matter (2020) 80
statesman Atkins, The Cambridge Companion to Cicero's Philosophy (2021) 39
strabo Gruen, Ethnicity in the Ancient World - Did it matter (2020) 80
syria/syrians Gruen, Ethnicity in the Ancient World - Did it matter (2020) 80
worship/ritual/cult as identity markers, for egyptians Gruen, Ethnicity in the Ancient World - Did it matter (2020) 80