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Tiresias: The Ancient Mediterranean Religions Source Database

Cicero, Tusculan Disputations, 3.65-3.70

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15 results
1. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)

215e. I am worse than any wild fanatic; I find my heart leaping and my tears gushing forth at the sound of his speech, and I see great numbers of other people having the same experience. When I listened to Pericles and other skilled orators I thought them eloquent, but I never felt anything like this; my spirit was not left in a tumult and had not to complain of my being in the condition of a common slave: whereas the influence of our Marsyas here has often thrown me into such a state
2. Cicero, On The Ends of Good And Evil, 5.28-5.30 (2nd cent. BCE - 1st cent. BCE)

5.28. etsi qui qui edd. quid potest intellegi aut cogitari esse aliquod animal, quod se oderit? res enim concurrent occurrent R contrariae. nam cum appetitus ille animi aliquid ad se trahere coeperit consulto, quod sibi obsit, quia sit sibi inimicus, cum id sua causa faciet, et oderit se et simul diliget, quod fieri non potest. necesseque est, necesseque est BE necesse ēq; (= estque) R necesse est eque N 1 V necesse est quidem N 2 si quis sibi ipsi ipsi sibi BE inimicus est, eum quae bona sunt mala putare, bona contra quae mala, et quae appetenda fugere, fugere et que BEV quae fugienda appetere, appetere dett. petere quae sine dubio vitae est est Mdv. sunt eversio. neque enim, si non nulli reperiuntur, qui aut laqueos aut alia exitia quaerant aut ut aut ut Mdv. ille apud Terentium, Terentium Heautontim. I 1, 95 ( 147 ): Decrevi tantisper me minus iniuriae, Chremes, meo gnato facere, dum fiam miser. qui 'decrevit tantisper tantisper dett. tantum per (tantum s per N 2 ) se minus est usus BE iniuriae suo nato facere', ut ait ipse, 'dum fiat miser', inimicus ipse sibi putandus est. 5.29. sed alii dolore moventur, alii cupiditate, iracundia etiam multi efferuntur et, cum in mala scientes inruunt, tum se optime sibi consulere arbitrantur. itaque dicunt nec dubitant: 'mihi sic usus est, tibi ut opus est facto, fac'. et qui Et qui RV Equi BE et qui (et ab alt. m. in ras. add. ) N ipsi sibi bellum indixissent, cruciari dies, noctes torqueri vellent, nec vero sese ipsi accusarent ob eam causam, quod se male suis rebus consuluisse dicerent. eorum enim est haec querela, qui sibi cari sunt seseque diligunt. quare, quotienscumque dicetur male quis de se mereri sibique esse inimicus inimicus esse BE atque hostis, vitam denique fugere, intellegatur aliquam subesse eius modi causam, ut ex eo ipso intellegi possit sibi quemque esse carum. 5.30. Nec vero id satis est, est om. BE neminem esse, qui ipse se oderit, sed illud quoque intellegendum est, neminem esse, qui, quo modo se habeat, nihil sua censeat interesse. tolletur enim appetitus animi, si, ut in iis rebus, inter quas nihil interest, neutram in partem propensiores sumus, sumus Lamb. simus item in nobismet ipsis quem ad modum affecti simus simus B sumus nihil nostra arbitrabimur arbitramur RNV interesse. Atque etiam illud si qui qui Bai. quid BERN 1 quis N 2 V dicere velit, perabsurdum sit, ita diligi a sese quemque, ut ea vis diligendi ad aliam rem quampiam referatur, non ad eum ipsum, ipsum V ipse qui sese diligat. hoc cum in amicitiis, cum in officiis, cum in virtutibus dicitur, quomodocumque quoquomodocumque BE dicitur, intellegi tamen quid dicatur potest, in nobismet autem ipsis ipsis autem BE ipsis autem ipsis R ne ne et ut add. A. Man. (intelligi ne quidem ut N 2 ) intellegi quidem, ut propter aliam quampiam rem, verbi gratia propter voluptatem, nos amemus; propter nos enim illam, non propter eam nosmet ipsos diligimus. 5.28.  Yet how can you form any intelligible conception of an animal that should hate itself? The thing is a contradiction in terms. For the creature being its own enemy, the instinctive appetition we spoke of will deliberately set about drawing to itself something harmful to itself; yet it will be doing this for its own sake; therefore the animal will both hate and love itself at the same time, which is impossible. Also, if a man is his own enemy, it follows that he will think good evil and evil good; that he will avoid things that are desirable and seek things that ought to be avoided; but this undeniably would mean to turn the whole of life upside down. A few people may be found who attempt to end their lives with a halter or by other means; but these, or the character of Terence who (in his own words) 'resolved that if he made himself to suffer, he so made less the wrong he did his son,' are not to be put down as haters of themselves. 5.29.  The motive with some is grief, with others passion; many are rendered insane by anger, and plunge into ruin with their eyes open, fancying all the time that what they do is for their own best interests. Hence they say, and say in all sincerity: 'It is my way; do you do as it suits you.' Men who had really declared war against themselves would desire to have days of torment and nights of anguish, and they would not reproach themselves and say that they had been misguided and imprudent: such lamentations show that they love and care for themselves. It follows that whenever it is said of a man that he has ruined himself and is his own worst enemy, and that he is tired of life, you may be sure that there is really an explanation which would justify the inference, even from such a case as this, that every man loves himself. 5.30.  Nor is it enough to say that nobody exists who hates himself; we must also realize that nobody exists who thinks it makes no difference to him what his own condition is. For it will be destructive of the very faculty of desire if we come to think of our own circumstances as a matter of indifference to us, and feel in our own case the absolute neutrality which is our attitude towards the things that are really indifferent."It would also be utterly absurd if anyone desired to maintain that, though the fact of self-love is admitted, this instinct of affection is really directed toward some other object and not towards the person himself who feels it. When this is said of friendship, of right action or of virtue, whether correct or not, it has some intelligible meaning; but in the case of ourselves it is utterly meaningless to say that we love ourselves for the sake of something else, for example, for the sake of pleasure. Clearly we do not love ourselves for the sake of pleasure, but pleasure for the sake of ourselves.
3. Cicero, On The Nature of The Gods, 2.58 (2nd cent. BCE - 1st cent. BCE)

2.58. the nature of the world itself, which encloses and contains all things in its embrace, is styled by Zeno not merely 'craftsmanlike' but actually 'a craftsman,' whose foresight plans out the work to serve its use and purpose in every detail. And as the other natural substances are generated, reared and sustained each by its own seeds, so the world-nature experiences all those motions of the will, those impulses of conation and desire, that the Greeks call hormae, and follows these up with the appropriate actions in the same way as do we ourselves, who experience emotions and sensations. Such being the nature of the world-mind, it can therefore correctly be designated as prudence or providence (for in Greek it is termed pronoia); and this providence is chiefly directed and concentrated upon three objects, namely to secure for the world, first, the structure best fitted for survival; next, absolute completeness; but chiefly, consummate beauty and embellishment of every kind.
4. Cicero, On Duties, 1.136 (2nd cent. BCE - 1st cent. BCE)

1.136. Sed quo modo in omni vita rectissime praecipitur, ut perturbationes fugiamus, id est motus animi nimios rationi non optemperantes, sic eius modi motibus sermo debet vacare, ne aut ira exsistat aut cupiditas aliqua aut pigritia aut ignavia aut tale aliquid appareat, maximeque curandum est, ut eos, quibuscum sermonem conferemus, et vereri et diligere videamur. Obiurgationes etiam non numquam incidunt necessariae, in quibus utendum est fortasse et vocis contentione maiore et verborum gravitate acriore, id agendum etiam, ut ea facere videamur irati. Sed, ut ad urendum et secandum, sic ad hoc genus castigandi raro invitique veniemus nec umquam nisi necessario, si nulla reperietur alia medicina; sed tamen ira procul absit,cum qua nihil recte fieri, nihil considerate potest. 1.136.  But as we have a most excellent rule for every phase of life, to avoid exhibitions of passion, that is, mental excitement that is excessive and uncontrolled by reason; so our conversation ought to be free from such emotions: let there be no exhibition of anger or inordinate desire, of indolence or indifference, or anything of the kind. We must also take the greatest care to show courtesy and consideration toward those with whom we converse. It may sometimes happen that there is need of administering reproof. On such occasions we should, perhaps, use a more emphatic tone of voice and more forcible and severe terms and even assume an appearance of being angry. But we shall have recourse to this sort of reproof, as we do to cautery and amputation, rarely and reluctantly — never at all, unless it is unavoidable and no other remedy can be discovered. We may seem angry, but anger should be far from us; for in anger nothing right or judicious can be done.
5. Cicero, Tusculan Disputations, 3.24-3.25, 3.40, 3.64, 3.66-3.71, 3.74, 3.80, 3.82-3.83, 4.11, 4.38, 4.65, 4.76, 4.79, 4.83 (2nd cent. BCE - 1st cent. BCE)

3.24. Est igitur causa omnis in opinione, nec vero aegritudinis St. fr. 3, 385 solum, sed etiam reliquarum omnium perturbationum, quae sunt genere quattuor, partibus plures. nam cum omnis perturbatio sit animi motus vel rationis expers vel rationem aspers vel rationi non oboediens, isque motus aut boni aut mali opinione citetur bifariam, quattuor perturbationes aequaliter distributae sunt. nam duae sunt ex opinione boni; quarum altera, voluptas gestiens, id est praeter modum elata aelata G 1 R 1 laetitia, opinione praesentis magni alicuius boni, altera, cupiditas, quae recte vel libido dici potest, quae est inmoderata adpetitio opinati magni boni rationi non obtemperans, post obtemperans add. vel cupiditas recte vel libido dici potest X quae retinent sec. Dav. edd., in v. 17. 8 verba cupiditas — potest delentes. sed ut voluptatis sic cupi- ditatis nomen appositionis locum tenere debebat. de cupiditate autem praedicandam erat 'opinione futuri boni turbatur'; quod cum iam in enuntiato relativo expressum esset, anacoluthon natum est. ad boni 17 V c in mg. adscr. : et quidem magis significat nomen libidinis magnitudinem erroris. itaque in ea cupiditate quae flagrantissima est proprie plerumque nomen hoc ponitur si omnis appetitio opinati boni haec] ut H 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. 3.40. quodsi cui, ut ait idem, simul animus cum re concidit animus rem condidit X corr. V c s , a gravibus illis antiquis philosophis petenda medicina est, non est non V est si non X ab his voluptariis. quam enim isti bonorum copiam dicunt? fac sane esse summum bonum non dolere—quamquam id non vocatur voluptas, sed non necesse est nunc omnia—: idne est, quo traducti luctum levemus? sit sane summum malum dolere: dolore in dolere corr. G 2 K 2 V 2 in eo igitur qui non est, si malo careat, continuone fruitur summo bono? 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? 3.66. Ergo in potestate est abicere dolorem, cum velis, tempori servientem. an est ullum tempus, quoniam quidem res in nostra potestate est, cui cui cum V non ponendae curae et aegritudinis add. Dav. ex s . aut aegritudinis aut curae del. alii ( iam in V curaer sec. Str. ut vid. ) causa serviamus? vides ... 22 serviamus constabat eos, qui concidentem volneribus Cn. Pompeium vidissent, GN. X cum in illo ipso acerbissimo miserrimoque spectaculo sibi timerent, quod se classe hostium circumfusos viderent, nihil aliud tum egisse, nisi ut remiges hortarentur et ut salutem adipiscerentur fuga; posteaquam Tyrum venissent, tum adflictari lamentarique coepisse. timor igitur ab his aegritudinem potuit repellere, ratio ab sapienti viro ab sapienti viro Bentl. ac sapientia vera ( def. Linde Era- nos XII p. 175 ) non poterit? Quid est autem quod plus valeat ad ponendum dolorem, quam cum est intellectum nil nihil KH profici et frustra esse susceptum? si igitur deponi potest, etiam non suscipi potest; voluntate igitur et iudicio suscipi aegritudinem confitendum est. si timor aliquoties ab aegritudine potest repellere ... 351, 6 est H 3.67. Idque idque itaque K 1 indicatur eorum patientia, qui cum multa sint saepe perpessi, facilius ferunt ferant X cf. praef. quicquid accidit, obduruisseque obduruisseque iam Tr. obduruisse quam X (e ex am corr. V 2 ) iam sese sese V contra fortunam arbitrantur, ut ille apud Euripidem: Eur. Phrix. fr. 821 ( Chrys. fr. eth. 482 ) Si mi/hi nunc tristis pri/mum inluxisse/t dies Nec tam ae/rumnoso na/vigavisse/m navigassem X salo, Esse/t dolendi cau/sa, ut iniecto e/culei Freno/ repente ta/ctu exagitantu/r novo; Sed ia/m subactus subiactus GV 1 (i del. 2 ) sub- iectus KRP mi/seriis opto/rpui. obt. KR c defetigatio igitur miseriarum aegritudines cum faciat leniores, intellegi necesse est non rem ipsam causam atque ipsam atque causam W trp. Er. fontem fontem fon in r. V c esse maeroris. 3.68. Philosophi summi nequedum neque nondum X corr. V 3 tamen sapientiam consecuti nonne intellegunt in summo se malo esse? sunt enim insipientes, neque insipientia ullum maius malum est. neque tamen lugent. quid ita? quia huic generi malorum non adfingitur non affingitur V (non af in r. V c n ante g del. idem ) nodfingitur R 1 illa opinio, rectum esse et aequum et ad officium pertinere aegre ferre, quod sapiens non sis, quod idem adfingimus huic aegritudini, in qua luctus inest, quae omnium maxuma est. 3.69. itaque Aristoteles veteres philosophos Arist. fr. 53 accusans, qui existumavissent philosophiam suis ingeniis esse perfectam, ait eos aut stultissimos aut gloriosissimos fuisse; sed sed si V se videre, quod paucis annis magna accessio facta esset, brevi tempore philosophiam plane absolutam fore. Aristoteles . .. 352, 3 fore libere redd. Lact. inst. 3, 28, 20 Theophrastus autem moriens accusasse naturam dicitur, quod cervis et cornicibus vitam diuturnam, quorum id nihil interesset, hominibus, quorum maxime interfuisset, tam tamen KR 1 exiguam vitam dedisset; quorum si aetas potuisset esse longinquior, futurum fuisse ut omnibus perfectis artibus omni doctrina hominum vita erudiretur. querebatur quaerebatur VK 2 quaerebat GK 1 (quer-) R igitur se tum, cum illa videre coepisset, extingui. quid? ex ceteris philosophis nonne optumus et gravissumus quisque confitetur multa se ignorare et multa multa V 2 s multi sibi etiam atque etiam esse discenda? 3.70. neque tamen, cum se in media stultitia, qua nihil quia n. G 1 est peius, haerere intellegant, aegritudine premuntur; nulla enim admiscetur opinio officiosi doloris. Quid, qui non putant lugendum lungendum GV 1 ( prius n eras. ) iungen- dum KR viris? sqq. cf. Hier. epist. 60, 5 qualis fuit Q. Maxumus fuitque maxumus G 2 (quae G 1 ) KV ( ss. m. 3 ) ac fortasse R 1 (Q post fuit in r. m. al. ) efferens efferrens GR 1 V filium consularem, qualis L. Paulus paullus RG 1 e corr. V 1 (l eras. ) cf.p. 263, 17; 274, 19; 457, 7 duobus paucis lucius et marcus X diebus amissis amisis G 1 R 1 V 1 filiis, qualis M. Cato praetore designato mortuo filio, quales reliqui, quos in Consolatione consolationem G -ne V conlegimus. 3.71. quid hos aliud placavit nisi quod luctum et maerorem esse non putabant viri? ergo id, quod alii rectum opites aegritudini se solent dedere, id hi turpe putantes aegritudinem reppulerunt. ex quo intellegitur non in natura, sed in opinione esse aegritudinem. Contra dicuntur haec: quis tam demens, ut sua voluntate maereat? natura adfert dolorem, cui quidem Crantor, inquiunt, vester cedendum putat; premit enim atque instat, nec resisti potest. itaque Oileus oileus V ille apud Sophoclem, qui Telamonem antea de Aiacis morte morte V consolatus esset, is cum audivisset audisset K de suo, fractus est. de cuius commutata mente sic dicitur: Nec ve/ro tanta prae/ditus sapie/ntia Soph.fr. 666 Quisqua/m est, quisquamst edd. qui aliorum aeru/mnam dictis a/dlevans Non i/dem, cum fortu/na mutata i/mpetum Conve/rtat, convertit Sey. clade ut subita X corr. s clade su/bita frangatu/r sua, Ut i/lla ad alios di/cta et praecepta e/xcidant. ex p. G 2 haec cum disputant, hoc student efficere, naturae obsisti nullo modo posse; idem iidem Ern. (idem tamen Phil. 2, 91 al. ) hi (= i cf. praef. ) W et Sey. tamen fatentur graviores aegritudines suscipi, quam natura cogat. quae est igitur amentia—? ut nos quoque idem ab illis illis Urs. ex s allis requiramus. 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. 3.80. Sed nescio quo pacto ab eo, quod erat a te a te ante K propositum, aberravit oratio. tu enim de sapiente quaesieras, cui aut malum videri nullum potest, quod vacet turpitudine, aut ita parvum malum, ut id obruatur sapientia vixque appareat, qui qui add. V 2 nihil opinione adfingat adsumatque ad aegritudinem nec id putet esse rectum, tum post rectum add. V c se quam maxume excruciari luctuque confici, quo pravius nihil esse possit. edocuit tamen ratio, ut mihi quidem videtur, cum hoc ipsum proprie non quaereretur hoc tempore, num num V x nunc X num quid We. sed cf. Mue. quod esset malum nisi quod idem dici turpe posset, tamen ut videremus, viderimus V 1 quicquid esset in aegritudine mali, id non naturale esse, sed voluntario iudicio et opinionis errore contractum. 3.82. et tamen, ut medici uti medici K ( er. n) toto corpore curando minimae etiam parti, si condoluit, medentur, sic philosophia cum universam aegritudinem sustulit, sustulit aegritudinem sustulit tamen si X (sustullit G 1 V 1 condoluit tamen si K 1 medenturaegr. sustulit add. c ) corr. Keil, Quaest. Tull. p. XVIII etiam, si quis error alicunde alicunde Ern. aliunde extitit, si paupertas momordit, si ignominia pupugit, pupigit G 1 R 1 V 1 si quid tenebrarum obfudit exilium, exsilium GV 1 aut eorum quae quaeque (quaeque G) modo X corr. s modo dixi si quid si quid sicut K extitit. etsi singularum rerum sunt propriae consolationes, de quibus audies tu quidem, cum voles. sed ad eundem fontem revertendum est, aegritudinem omnem procul abesse a sapiente, quod iis sit, quod frustra suscipiatur, quod non natura exoriatur, sed iudicio, sed opinione, sed quadam invitatione ad dolendum, cum id decreverimus ita fieri oportere. 3.83. Hoc detracto, quod totum est voluntarium, aegritudo erit sublata illa ilia ita G 1 maerens, morsus tamen tamen tantum Bentl. sed cf. p. 323, 11 quo Cic. hic respicit et contractiuncula quaedam contractiuncuculae quaedam (quadam G quandam V 1 ) relinquentur W Non. (relincuntur) corr. Bentl. cf. 9 hanc et Sen. ad Marc. 7, 1 animi relinquetur. hoc... 9 relinquentur Non. 92, 24 hanc dicant sane naturalem, dum aegritudinis nomen absit grave taetrum funestum, quod cum sapientia esse atque, ut ita dicam, habitare nullo modo possit. At quae at quae Bentl. atque stirpes sunt aegritudinis, quam multae, quam amarae! quae ipso ipso om. V trunco everso omnes eligendae elidendae R 2 sunt et, si necesse erit, singulis disputationibus. superest enim nobis hoc, cuicuimodi cuicuimodi cuiusmodi V 3 est, otium. sed ratio una omnium est aegritudinum, plura sed plura H nomina. nam et invidere aegritudinis est et aemulari et obtrectare et misereri et angi, lugere, maerere, aerumna adfici, lamentari, sollicitari, sollicitari add. G 2 dolere, dolore V in molestia esse, adflictari, desperare. 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. 4.38. atque idem eidem GRV 1 ita acrem in omnis partis aciem intendit, ut semper videat sedem sibi ac locum sine molestia atque angore vivendi, ut, quemcumque casum fortuna invexerit, hunc apte et quiete ferat. quod qui faciet, non aegritudine solum vacabit, sed etiam perturbationibus reliquis omnibus. his autem vacuus animus perfecte atque absolute obsolute K 1 R beatos adhibeant V (-ant in r. c ) efficit, idemque concitatus et abstractus ab integra certaque ratione non constantiam solum amittit, verum etiam sanitatem. Quocirca mollis et enervata putanda est Peripateticorum ratio et oratio, qui perturbari animos necesse dicunt esse, sed adhibent modum quendam, quem ultra progredi non oporteat. 4.65. videamus nunc de bonorum, id est de laetitia et de cupiditate. mihi quidem in tota ratione ea, quae eaque KR pertinet pertinet s pertinent X ad animi perturbationem, una res videtur causam continere, omnis eas esse in nostra potestate, omnis iudicio susceptas, omnis voluntarias. hic igitur error est eripiendus, haec detrahenda opinio haec detrahenda opinio ne consererent Gr atque ut in malis opinatis tolerabilia, tollerabilia X ( corr. R c? ) sic in bonis sedatiora sunt efficienda ea quae magna et laetabilia ducuntur. dicuntur W corr. Wo. atque hoc quidem commune malorum et bonorum, bonorum et malorum G 1 ut, si iam difficile sit persuadere nihil earum rerum, quae perturbent perturbant K 1 animum, aut in bonis aut in malis esse habendum, tamen alia ad alium motum curatio sit adhibenda aliaque ratione malevolus, alia amator, alia rursus anxius, alia timidus corrigendus. 4.76. nam ut illa praeteream, quae sunt furoris, futuris K 1 furoris haec ipsa per sese sese V ( exp. 3 ) quam habent levitatem, quae videntur esse mediocria, Iniu/riae Ter. Eun. 59–63 Suspi/ciones i/nimicitiae induciae RV indu/tiae Bellu/m pax rursum! ince/rta haec si tu si tu s sit ut X ( prius t exp. V 3 ) po/stules Ratio/ne certa fa/cere, nihilo plu/s plus add. G 2 agas, Quam si/ des operam, ut cu/m ratione insa/nias. haec inconstantia mutabilitasque mentis quem non ipsa pravitate deterreat? est etiam etiam Man. enim illud, quod in omni perturbatione dicitur, demonstrandum, nullam esse nisi opinabilem, nisi iudicio susceptam, nisi voluntariam. etenim si naturalis amor esset, amor esset ex amorem et K c et amarent omnes et semper amarent et idem amarent, et idem amarent om. H neque alium pudor, alium cogitatio, alium satietas deterreret. etenim ... 26 deterreret H deterret G 1 Ira vero, quae quae -ae in r. V 2 quam diu perturbat animum, dubitationem insaniae non habet, cuius inpulsu imp. KR existit etiam inter fratres tale iurgium: 4.79. Ubi sunt ergo isti, qui iracundiam utilem dicunt —potest utilis esse insania?—aut naturalem? an an s hanc X quicquam est secundum est sec. s es sec. R esse sec. GKV naturam, quod fit repugte ratione? quo modo autem, si naturalis esset ira, ira add. G 2 aut alius alio magis iracundus esset, aut finem haberet prius quam esset aut finem ... 4 esset add. V 3 ulta, ulta Man. ulla ulciscendi lubido, aut quemquam paeniteret, quod fecisset fecisse V 1 per iram? ut Alexandrum regem videmus, qui cum interemisset Clitum clitum iditum K familiarem suum, vix a se manus abstinuit; tanta vis fuit paenitendi. quibus cognitis quis est qui dubitet dubitat K quin hic quoque motus animi sit totus opinabilis ac voluntarius? Quis enim dubitarit quin aegrotationes animi, qualis est avaritia, gloriae cupiditas, ex eo, quod magni magna V aestumetur ea res ex qua animus aegrotat, oriantur? oriantur s oriatur unde intellegi debet perturbationem quoque omnem esse in opinione. 4.83. itaque non fortuito factum videtur, sed a te ratione propositum, ut separatim de aegritudine et de ceteris perturbationibus disputaremus; in ea est enim fons miseriarum et caput. sed et alt. et om. V aegritudinis et reliquorum animi morborum una sanatio est, omnis opinabilis esse et voluntarios ea reque requae GKR (quae ... videatur in r. K 1 ) suscipi, quod ita rectum esse videatur. hunc errorem quasi radicem malorum omnium stirpitus stirpitus Statil. Max. ap. Char. GL. 2, 219, 25 philosophia se extracturam pollicetur.
6. Cicero, Academica Posteriora, 1.38 (1st cent. BCE - 1st cent. BCE)

7. Lucretius Carus, On The Nature of Things, 3.310 (1st cent. BCE - 1st cent. BCE)

8. Plutarch, On Moral Virtue, None (1st cent. CE - 2nd cent. CE)

441c. and a faculty engendered by reason, or rather to be itself reason which is in accord with virtue and is firm and unshaken. They also think that the passionate and irrational part of the soul is not distinguished from the rational by any difference or by its nature, but is the same part, which, indeed, they term intelligence and the governing part; it is, they say, wholly transformed and changes both during its emotional states and in the alterations brought about in accordance with an acquired disposition or condition and thus becomes both vice and virtue; it contains nothing irrational within itself, but is called irrational whenever, by the overmastering power of our impulses, which have become strong and prevail, it is hurried on to something outrageous which contravenes the convictions of reason.
9. Seneca The Younger, On Anger, 1.5.2-1.5.3, 2.2.2, 2.3.5 (1st cent. CE - 1st cent. CE)

10. Galen, On The Doctrines of Hippocrates And Plato, 4.2.8-4.2.18, 4.6.24-4.6.27, 4.6.35-4.6.37, 4.6.40-4.6.41 (2nd cent. CE - 3rd cent. CE)

11. Gellius, Attic Nights, 7.2.6-7.2.7 (2nd cent. CE - 2nd cent. CE)

12. Sextus, Outlines of Pyrrhonism, 3.235 (2nd cent. CE - 3rd cent. CE)

13. Diogenes Laertius, Lives of The Philosophers, 7.110 (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.
14. Origen, Against Celsus, 4.45 (3rd cent. CE - 3rd cent. CE)

4.45. And whereas Celsus ought to have recognised the love of truth displayed by the writers of sacred Scripture, who have not concealed even what is to their discredit, and thus been led to accept the other and more marvellous accounts as true, he has done the reverse, and has characterized the story of Lot and his daughters (without examining either its literal or its figurative meaning) as worse than the crimes of Thyestes. The figurative signification of that passage of history it is not necessary at present to explain, nor what is meant by Sodom, and by the words of the angels to him who was escaping thence, when they said: Look not behind you, neither stay in all the surrounding district; escape to the mountain, lest you be consumed; nor what is intended by Lot and his wife, who became a pillar of salt because she turned back; nor by his daughters intoxicating their father, that they might become mothers by him. But let us in a few words soften down the repulsive features of the history. The nature of actions - good, bad, and indifferent - has been investigated by the Greeks; and the more successful of such investigators lay down the principle that intention alone gives to actions the character of good or bad, and that all things which are done without a purpose are, strictly speaking, indifferent; that when the intention is directed to a becoming end, it is praiseworthy; when the reverse, it is censurable. They have said, accordingly, in the section relating to things indifferent, that, strictly speaking, for a man to have sexual intercourse with his daughters is a thing indifferent, although such a thing ought not to take place in established communities. And for the sake of hypothesis, in order to show that such an act belongs to the class of things indifferent, they have assumed the case of a wise man being left with an only daughter, the entire human race besides having perished; and they put the question whether the father can fitly have intercourse with his daughter, in order, agreeably to the supposition, to prevent the extermination of mankind. Is this to be accounted sound reasoning among the Greeks, and to be commended by the influential sect of the Stoics; but when young maidens, who had heard of the burning of the world, though without comprehending (its full meaning), saw fire devastating their city and country, and supposing that the only means left of rekindling the flame of human life lay in their father and themselves, should, on such a supposition, conceive the desire that the world should continue, shall their conduct be deemed worse than that of the wise man who, according to the hypothesis of the Stoics, acts becomingly in having intercourse with his daughter in the case already supposed, of all men having been destroyed? I am not unaware, however, that some have taken offense at the desire of Lot's daughters, and have regarded their conduct as very wicked; and have said that two accursed nations - Moab and Ammon - have sprung from that unhallowed intercourse. And yet truly sacred Scripture is nowhere found distinctly approving of their conduct as good, nor yet passing sentence upon it as blameworthy. Nevertheless, whatever be the real state of the case, it admits not only of a figurative meaning, but also of being defended on its own merits.
15. Stobaeus, Eclogues, 2.7.10

Subjects of this text:

subject book bibliographic info
alcinous, middle platonist author of didasklikos Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 46
assent, voluntary Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 46
beliefs, role in emotion Graver, Stoicism and Emotion (2007) 233
caston, victor Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 46
chrysippus, on directive faculty Graver, Stoicism and Emotion (2007) 233
chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), cicero infers voluntariness of emotion from dispensability of second judgement Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 176
chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), hence emotion voluntary Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 46
chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), roles of the second judgement, explains why distress is misguided even when first judgement is correct, that one's lack of virtue is an evil" Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 176
chrysippus, treatises of, on the law Graver, Stoicism and Emotion (2007) 233
cicero, on beliefs in emotion Graver, Stoicism and Emotion (2007) 233
cicero, on species-level classification Graver, Stoicism and Emotion (2007) 233
cicero, platonizing roman statesman, orator, his own distress and authorshipof consolation and tusculans Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 176
cicero, platonizing roman statesman, orator, on consequent voluntariness of emotion Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 176
cicero, platonizing roman statesman, orator, on need in emotion for judgement that reaction appropriate Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 176
cicero, platonizing roman statesman, orator, use of many therapies Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 176
cicero, translates prohairesis Graver, Stoicism and Emotion (2007) 233
cleanthes' appeal to indifference" Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 176
cleanthes, stoic Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 176
consolation writings, cicero objects to cleanthes, wrong time for dispute Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 176
cooper, john Graver, Stoicism and Emotion (2007) 233
cylinder analogy Graver, Stoicism and Emotion (2007) 233
diano, c. Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 46
directive faculty, in emotions Graver, Stoicism and Emotion (2007) 233
emotions, emotion voluntary? Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 46
emotions, examples of Graver, Stoicism and Emotion (2007) 233
emotions, identified with judgements by chrysippus Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 46
epicureans Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 46
eupatheiai, classified by species Graver, Stoicism and Emotion (2007) 233
excessiveness (pleonasmos) Graver, Stoicism and Emotion (2007) 233
freud Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 46
genus-level classification Graver, Stoicism and Emotion (2007) 233
herculaneum papyri Graver, Stoicism and Emotion (2007) 233
impressions Graver, Stoicism and Emotion (2007) 233
indifferents, preferred and dispreferred, relation to therapy Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 176
mental conflict Graver, Stoicism and Emotion (2007) 233
orientation, innate (oikeiosis), and prohairesis Graver, Stoicism and Emotion (2007) 233
orientation, innate (oikeiosis), knowledge of stoic thought Graver, Stoicism and Emotion (2007) 233
pain Tsouni, Antiochus and Peripatetic Ethics (2019) 109
pathos= lat. perturbatio (passion or emotion) Tsouni, Antiochus and Peripatetic Ethics (2019) 109
philodemus, epicurean Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 46
piso Tsouni, Antiochus and Peripatetic Ethics (2019) 109
plutarch, on mental conflict Graver, Stoicism and Emotion (2007) 233
prohairesis Graver, Stoicism and Emotion (2007) 233
psyche, part-based and monistic models Graver, Stoicism and Emotion (2007) 233
rabbow, paul Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 176
reaching (orexis) Graver, Stoicism and Emotion (2007) 233
sachs, david Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 46
self-hate, impossibility of Tsouni, Antiochus and Peripatetic Ethics (2019) 109
self-hate Tsouni, Antiochus and Peripatetic Ethics (2019) 109
self-love Tsouni, Antiochus and Peripatetic Ethics (2019) 109
therapy, only restricted appeal to indifference Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 176
therapy, philosophical contributions to therapy (i) voluntariness of emotion Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 46
time-lapse, effects of, time-lapse needed in consolation Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 176
volition, terminology of Graver, Stoicism and Emotion (2007) 233
voluntariness of emotion Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 46
von arnim, joachim Graver, Stoicism and Emotion (2007) 233
zeno of citium, on mental conflict Graver, Stoicism and Emotion (2007) 233
zeno of citium, stoic, hence different conception of freedom from emotion(apatheia)' Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 176