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Tiresias: The Ancient Mediterranean Religions Source Database



2338
Cicero, Lucullus, 73
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Intertexts (texts cited often on the same page as the searched text):

4 results
1. Cicero, On The Ends of Good And Evil, 5.51, 5.87 (2nd cent. BCE - 1st cent. BCE)

5.51. Sed quid attinet de rebus tam apertis plura requirere? ipsi enim quaeramus a a e RNV nobis stellarum motus contemplationesque rerum caelestium eorumque omnium, quae naturae obscuritate occultantur, cognitiones quem ad modum cognitiones quem ad modum N 2 cogni- tionesque admodum nos moveant, et quid historia delectet, quam solemus persequi usque ad extremum, cum praetermissa repetimus, add. Se. inchoata persequimur. nec vero sum nescius esse utilitatem in historia, non modo voluptatem. 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. 5.51.  But what is the point of inquiring further into matters so obvious? Let us ask ourselves the question, how it is we are interested in the motions of the stars and in contemplating the heavenly bodies and studying all the obscure and secret realms of nature; why we derive pleasure from history, which we are so fond of following up, to the remotest detail, turning back to parts we have omitted, and pushing on to the end when we have once begun. Not that I am unaware that history is useful as well as entertaining. But what of our reading fiction, from which no utility can be extracted? 5.87.  On this your cousin and I 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.
2. Cicero, Lucullus, 101-109, 11, 110-113, 119, 12, 123, 13, 132-133, 136, 14, 144-146, 15-62, 64, 69-70, 77-78, 82-85, 98-100 (2nd cent. BCE - 1st cent. BCE)

3. Diogenes Laertius, Lives of The Philosophers, 7.3 (3rd cent. CE - 3rd cent. CE)

7.3. As he went on reading the second book of Xenophon's Memorabilia, he was so pleased that he inquired where men like Socrates were to be found. Crates passed by in the nick of time, so the bookseller pointed to him and said, Follow yonder man. From that day he became Crates's pupil, showing in other respects a strong bent for philosophy, though with too much native modesty to assimilate Cynic shamelessness. Hence Crates, desirous of curing this defect in him, gave him a potful of lentil-soup to carry through the Ceramicus; and when he saw that he was ashamed and tried to keep it out of sight, with a blow of his staff he broke the pot. As Zeno took to flight with the lentil-soup flowing down his legs, Why run away, my little Phoenician? quoth Crates, nothing terrible has befallen you.
4. Augustine, Contra Academicos, 3.41 (4th cent. CE - 5th cent. CE)



Subjects of this text:

subject book bibliographic info
academic scepticism/sceptics, new academy/new academic Tsouni, Antiochus and Peripatetic Ethics (2019) 145
alexandria Maso, CIcero's Philosophy (2022) 57
antiochus of ascalon Maso, CIcero's Philosophy (2022) 25, 57
arcesilaus Maso, CIcero's Philosophy (2022) 25
argument Maso, CIcero's Philosophy (2022) 57
athens Maso, CIcero's Philosophy (2022) 57
augustinus a. Maso, CIcero's Philosophy (2022) 25, 57
carneades of cyrene Maso, CIcero's Philosophy (2022) 25, 57
cicero, marcus tullius, on ends Tsouni, Antiochus and Peripatetic Ethics (2019) 145
contemplation (lat. contemplatio = gr. theōria) Tsouni, Antiochus and Peripatetic Ethics (2019) 145
criterium / criterion Maso, CIcero's Philosophy (2022) 25
democritus Tsouni, Antiochus and Peripatetic Ethics (2019) 145
dicaearchus Tsouni, Antiochus and Peripatetic Ethics (2019) 145
dogmatism Maso, CIcero's Philosophy (2022) 25, 57
epistemology Maso, CIcero's Philosophy (2022) 57
evil Maso, CIcero's Philosophy (2022) 25
happiness (lat. beatitudo = gr. eudaimonia) Tsouni, Antiochus and Peripatetic Ethics (2019) 145
kataleptic representation / comprehensive representation / καταληπτικὴ φαντασία Maso, CIcero's Philosophy (2022) 25
knowledge Tsouni, Antiochus and Peripatetic Ethics (2019) 145
lucullus l. licinius Maso, CIcero's Philosophy (2022) 25, 57
nature Tsouni, Antiochus and Peripatetic Ethics (2019) 145
negotium Maso, CIcero's Philosophy (2022) 25
new academy Maso, CIcero's Philosophy (2022) 25, 57
oikeiōsis = lat. commendatio or conciliatio, towards theoretical virtue Tsouni, Antiochus and Peripatetic Ethics (2019) 145
otium Maso, CIcero's Philosophy (2022) 25
perception / comprehensio / κατάληψις Maso, CIcero's Philosophy (2022) 25
philo of larissa Maso, CIcero's Philosophy (2022) 25, 57
piso Tsouni, Antiochus and Peripatetic Ethics (2019) 145
plato Maso, CIcero's Philosophy (2022) 25; Tsouni, Antiochus and Peripatetic Ethics (2019) 145
platonism Maso, CIcero's Philosophy (2022) 25
probable / probability / probabilitas / πιθανόν Maso, CIcero's Philosophy (2022) 25
pythagoras Tsouni, Antiochus and Peripatetic Ethics (2019) 145
roman books Maso, CIcero's Philosophy (2022) 57
sage (lat. sapiens= gr. sophos) Tsouni, Antiochus and Peripatetic Ethics (2019) 145
scepticism Maso, CIcero's Philosophy (2022) 25, 57
socrates Maso, CIcero's Philosophy (2022) 25
sosus Maso, CIcero's Philosophy (2022) 57
theophrastus Tsouni, Antiochus and Peripatetic Ethics (2019) 145
tradition Maso, CIcero's Philosophy (2022) 57
utility (lat. utilitas = gr. chreia) Tsouni, Antiochus and Peripatetic Ethics (2019) 145
varro m. terentius Maso, CIcero's Philosophy (2022) 25
verisimilaritude / veri simile / εἰκός' Maso, CIcero's Philosophy (2022) 25