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Tiresias: The Ancient Mediterranean Religions Source Database



2385
Cicero, Tusculan Disputations, 4.10-4.29
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Intertexts (texts cited often on the same page as the searched text):

15 results
1. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE)

2. Cicero, On The Ends of Good And Evil, 3.10.35 (2nd cent. BCE - 1st cent. BCE)

3. Cicero, Tusculan Disputations, 1.20, 1.79, 2.47-2.53, 3.7, 4.9, 4.11-4.29, 4.31-4.32, 4.39, 4.41-4.42, 4.57 (2nd cent. BCE - 1st cent. BCE)

1.20. hic ab artificio suo non recessit et tamen dixit aliquid, quod ipsum quale esset erat multo ante et dictum et explanatum a Platone. Xenocrates Xen. fr. 67 animi figuram et quasi corpus negavit esse ullum, ull in r. V c ullum s numerum verum X cf. ac. 2,124 dixit esse, cuius vis, ut iam ante Pythagorae visum erat, in natura maxuma esset. eius doctor Plato triplicem finxit animum, animam X ( sed u supra a V 1? ) cuius principatum, id est rationem, in capite sicut in arce posuit, et duas partes parere separare X in parere corr. V c (e priore loco iterum ss. V 3 ) voluit, iram et cupiditatem, quas quas-cupiditatem om. H locis disclusit: disclusit om. X add. V 2 R rec s (suis add. s ) cf. I,80 Pr. 32 iram in pectore, cupiditatem supter subter RHK 1 ( l sup ss. K 2 ) collocavit V 2 praecordia locavit. Plato ... 228, 2 locavit H 1.79. Bene reprehendis, et se isto modo res habet. credamus igitur igitur etiam K Panaetio a Platone suo dissentienti? quem enim omnibus locis divinum, quem sapientissimum, quem sanctissimum, quem Homerum philosophorum appellat, huius hanc unam sententiam de inmortalitate animorum non probat. volt enim, quod nemo negat, quicquid natum sit interire; nasci autem animos, quod declaret eorum similitudo qui procreentur, quae etiam in ingeniis, non solum in corporibus appareat. alteram autem adfert affert hic X rationem, nihil esse quod doleat, quin id aegrum esse quoque possit; quod autem in morbum cadat, id etiam interiturum; dolere dolore V 1 autem animos, ergo etiam interire. 2.47. Quod si sit V vet tibi persuasum est—principio enim dixisti plus in dedecore mali dedecore. ali G 1 tibi videri videre R 1 quam in dolore—, reliquum est, ut tute utute G 1 R 1 V 1 t post ut ss. G 2 R c V 2 ut. tu. te (tute ci 2 ) K tibi imperes. quamquam hoc nescio quo modo dicatur. dicitur Ba. duossimus G 1 R 1 V 1 quasi duo simus, ut alter imperet, alter pareat! non inscite insite G 1 tamen dicitur. est enim animus in partis partes R 2 tributus duas, quarum altera rationis est particeps, altera expers. cum igitur praecipitur, ut nobismet ipsis imperemus, hoc praecipitur, ut ratio coërceat temeritatem. est in est in in r. V c animis omnium fere natura molle quiddam, demissum, dimissum V c? humile, enervatum quodam modo et languidum. si nihil esset aliud, si nihil esset aliud V (sed hil esset scr. V c in r.) senile sed aliud GKR 1 (senile; sed si aliud non esset 2 ) nihil esset homine deformius. sed praesto est domina omnium et regina ratio, quae conixa conixa s conexa X (conn. G) per se et progressa longius fit perfecta virtus. haec ut imperet illi parti animi, quae oboedire obedire GK 1 debet, id videndum est viro. quonam quonam n in r. V c modo? inquies. 2.48. vel ut dominus servo vel ut imperator velud imp. R militi vel ut parens filio. sed... 306, 1 filio H si turpissime se illa pars animi geret, quam dixi esse mollem, si se lamentis muliebriter lacrimisque dedet, si ... lacrimisque dedecoret Char. GL. I 206,17 vinciatur et constringatur amicorum propinquorumque custodiis; saepe enim videmus fractos pudore, qui ratione qui ratione add. K 2 nulla vincerentur. ergo hos quidem ut famulos vinclis vin clis V 1 prope ac custodia, acad custodia KV (ad exp. m. vet. ) G 2 (adac 1 ) ac ad custodiam R atque c. Halm ( sed cf. Th. l. l. II, 1049 ) qui autem erunt firmiores nec tamen robustissimi, hos admonitu oportebit ut bonos milites revocatos dignitatem tueri. non nimis in Niptris in niptris R 1 in ni ptris 2 ille sapientissimus Graeciae saucius lamentatur lamentator vel modice potius: pedetemptim, inquit, inquid G 1 K ite ite, quod Cic. ipse addidit, del. Dav. et sedato/ nisu Pacuv. 256 Soph.p. 230 pedetemptim ac sedato nisu Char. GL. I 214, 10 pedi temptim K ( ss. 2 ) peditemtim R 1 (pedetemptim ) V 1 (pedetemtim corr. 1 ) peditentẽ in -ĩ corr. G 2? cf. p. 345, 1 nisi G 1 -su ne suc in r. V Ne su/ccussu arripia/t maior Dolor (Pacuvius hoc melius quam Sophocles; 2.49. apud illum enim perquam flebiliter Ulixes lamentatur in volnere); tamen huic leviter gementi illi ipsi, qui ferunt fuerunt G 1 ( non R) saucium, personae gravitatem intuentes non dubitant dubitant s dubitarunt X dicere: Tu quo/que, Ulixes, quamqua/m graviter Cerni/mus ictum, ictu X (˜ add. V 1 R 2 ) nimis pae/ne animo es Molli/, qui consuetu/s consuetu's Wo. in armis Aevom aevo m R 1 K 2 a/gere ferrendi GR (corr. 1 et 2 ) intellegit poëta prudens ferendi doloris consuetudinem esse non contemnendam magistram. 2.50. atque ille non inmoderate magno in dolore: Retine/te, tenete! oppri/mit retinetene oppr. G 1 opprimit Vossius opprimite ulcus; Nuda/te! heu miserum me: e/xcrucior. incipit labi, deinde ilico lico G 2 desinit: desin t G 2 Operi/te, abscedite ia/m iam! iam iam iam tandem Mue. Mitti/te! nam attrectatu atrectatu X ( corr. R 2 ) e/t quassu Saevum a/mplificatis dolo/rem. videsne, ut ut ex et G 2 obmutuerit ommut. KR 1 V non sedatus corporis, sed castigatus animi dolor? itaque in extremis Niptris alios quoque obiurgat, idque moriens: Co/nqueri fortu/nam adversam, no/n lamentari/ decet; Id viri est offi/cium, fletus mu/liebri ingenio a/dditus. 2.51. Huius animi pars illa mollior molior K 1 V 1 rationi sic paruit ut severo imperatori miles pudens. pudens prudens G 2 R c K 2 in quo vero vero Bentl. viro erit perfecta sapientia—quem adhuc nos quidem vidimus vidimus s videmus X cf. orat. 19. 100. Lael. 18 al. neminem; sed philosophorum sententiis, qualis hic futurus futuris G 1 K 1 ut v. sit, si modo aliquando fuerit, exponitur—, is igitur sive ea ratio, quae erit in eo perfecta atque absoluta, sic illi parti imperabit inferiori ut iustus parens probis filiis; nutu, quod volet, conficiet, nullo labore, nulla molestia; eriget ipse se, suscitabit, suscitabit s suscitabitur X instruet, armabit, ut tamquam ut aquam V 1 hosti sic obsistat dolori. quae sunt ista arma? contentio cotentio K 1 R confirmatio sermoque intumus, cum ipse secum: 2.52. 'cave turpe quicquam, languidum, non virile.' obversentur obversentur s obversetur GRK 2 observetur K 1 V (s in r. m.vet ) species honestae honeste X( alt. e transf. V vet ) animo: animo ( aio ) s ūo V 1 ( exp. 2autc ) uero GKR viro Tr. Zeno proponatur Eleates, qui perpessus est omnia potius quam conscios conscius X (consscius G 1 ) corr. V rec s delendae tyrannidis indicaret; de Anaxarcho de anaxarcho V 2 Democritio denax. X cogitetur, qui cum Cypri cypri V (p e corr. 1 ) cyrri GKR(r 1 ) in manus Timocreontis Timocreontis Nicocreontis s regis incidisset, nullum genus supplicii supplici V 1 deprecatus est neque recusavit. Callanus Callanus W cf. Th. l. l. Indus, indoctus ac barbarus, in radicibus Caucasi natus, sua voluntate vivus nobis V 2 combustus est; nos, si pes condoluit, si dens sed fac totum fac totum factotum facto tum factottum K 1 dolere dolere om. V dolore K 1 G 1 ( corr. K 2 G 2 ) corpus si tactum dolore corpus s We. ( addito est) sed... corpus del. Bai. , ferre non possumus. opinio est enim quaedam effeminata ac levis—nec in dolore magis quam eadem in voluptate—, qua qua V cum liquescimus liquiscimus R 1 fluimusque flu musque V ( m V c ) mollitia, apis aculeum sine clamore ferre non possumus. 2.53. at vero C. C. G. X Marius, rusticanus vir, sed plane vir, cum secaretur, ut supra supra p.298,5 dixi, principio vetuit se alligari, C. Marius, rust. vir, cum secaretur, principio ... alligari Char. GL. I 215,17 nec quisquam nequisquam KV 1 ante Marium solutus dicitur esse sectus. esse sectus et postea alii V ( signa app. 2 ) cur ergo postea alii? valuit auctoritas. videsne igitur opinionis esse, non naturae malum? et tamen fuisse acrem morsum doloris idem Marius ostendit; crus enim alterum non praebuit. ita et tulit dolorem ut vir et ut homo maiorem ferre sine causa necessaria noluit. Totum igitur in eo est, ut tibi imperes. ostendi autem, quod esset imperandi genus; atque haec cogitatio, quid patientia, quid fortitudine, quid magnitudine animi dignissimum sit, non solum animum comprimit, sed ipsum etiam dolorem nescio quo pacto mitiorem facit. 3.7. ut enim in Academiam nostram descendimus inclinato iam in postmeridianum tempus die, poposci eorum aliquem, qui aderant, aliquid quid adherant G 1 causam disserendi. tum res acta sic est: Videtur mihi cadere in sapientem aegritudo. Num reliquae quoque perturbationes animi, formidines libidines libidines add. G 2 iracundiae? haec enim fere sunt eius modi, eiusmodi V ( ss. c ) quae Graeci pa/qh pathe X appellant; ego poteram morbos, et id verbum esset e verbo, sed in consuetudinem nostram non caderet. nam misereri, invidere, gestire, laetari, haec omnia morbos Graeci appellant, motus animi rationi non obtemperantis, nos autem hos eosdem motus concitati animi recte, ut opinor, perturbationes dixerimus, morbos autem non satis usitate, relique ... 29 usitate ( libere ) H uisit. G 1 ( sic etiam 322, 10; 325,16 ) nisi quid aliud tibi videtur. Mihi vero isto modo. 4.9. Sic prorsus intellego. Utrum igitur mavis? statimne nos vela vela add. G 2 facere an quasi e portu egredientis aegridientis V 1 paululum remigare? Quidnam est istuc? non enim intellego. Quia Chrysippus et Stoici cum de animi perturbationibus St. fr. 3, 483 disputant, magnam partem in his his is? partiendis et definiendis occupati sunt, illa eorum perexigua oratio est, qua medeantur animis nec eos turbulentos esse patiantur, Peripatetici autem ad placandos animos multa adferunt, spinas partiendi et definiendi praetermittunt. quaerebam igitur, utrum panderem vela orationis vela orationis V c (vela or in r. ) s velorationis GKR (o R 2 ) statim an eam ante paululum dialecticorum remis propellerem. propellerem propalarem K 2 Isto modo vero; erit enim hoc totum, quod quaero, ex utroque perfectius. Est id quidem rectius; 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 4.23. ex perturbationibus autem primum morbi conficiuntur, quae vocant illi nosh/mata, eaque quae sunt eis morbis contraria, nosemiata X ( nos emata V) quae habent ad res certas vitiosam offensionem vitiosam offensionem s vitiosa offensione X (-sas -es V rec ) atque fastidium, deinde aegrotationes, quae appellantur a Stoicis a)rrwsth/mata, a pp w CTHM L T L GV ac fere KR (o pro w, a pro L ) idem appositae G 1 isque item oppositae contrariae contraria V 1 offensiones. hoc loco nimium operae opere GKV consumitur a Stoicis, maxime a Chrysippo, crys. G 1 dum morbis corporum comparatur morborum animi similitudo; qua oratione ratione V 1 praetermissa minime necessaria ea, quae rem continent, pertractemus. 4.24. intellegatur igitur perturbationem iactantibus se opinionibus inconstanter et turbide in motu in motu immotus GRV (s del. rec ) H immot os K ( ss. c ) esse semper; cum autem hic fervor concitatioque animi inveteraverit et tamquam in venis medullisque insederit, tum existet existit X (exs. G) existet Küh. ( de fut. cf. p. 378, 14 comm. ad 1, 29 Sen. epist. 85, 9 al. ) inveteravit ... insedit ... existit Sey. et morbus et aegrotatio et offensiones eae, quae sunt eis morbis aegrotationibusque contrariae. Haec, quae dico, cogitatione inter se differunt, re quidem copulata sunt, eaque eaque GRV (eaq K 1 sed; add. 2 ) oriuntur ex libidine et ex laetitia. nam cum est concupita pecunia nec adhibita continuo ratio quasi quaedam Socratica medicina, quae sanaret sanet Bentl. permanet K 1 eam cupiditatem, permanat in venas et inhaeret in visceribus illud malum, existitque existit (exs. KR) qui m. X (que V rec s ) morbus et aegrotatio, quae evelli evelli Wopkens avelli inveterata non possunt, eique morbo nomen est avaritia; 4.25. similiterque similiter quae GKV ceteri morbi, ut gloriae cupiditas, ut mulierositas, ut ita appellem eam eam s ea X Non. L quae Graece filoguni/a f l L O Gg NlA fere X ( fgL KH -m a GV) dicitur, similiterque ... 7 dicitur Non. 142, 20 ceterique similiter morbi aegrotationesque nascuntur. quae autem sunt his contraria, ea nasci putantur a metu, ut odium mulierum, quale in misogu/nw| Atili est, inmisso gyno X (imm. K guno V 2 immissum K 2 ) Atil. fr. 1 ut in hominum universum genus, quod accepimus de Timone de Timone de ti in r. V 2 qui misa/nqrwpos appellatur, quale... 12 appellatur om. H misane p wit oc a appellantur X (misanep wp oc app. V, p fort. ex it ) ut inhospitalitas est: quae omnes aegrotationes animi ex quodam metu nascuntur earum rerum quas fugiunt et oderunt. 4.26. definiunt autem animi aegrotationem opinationem St. fr. 3, 427 vehementem de re non expetenda, tamquam valde expetenda sit, inhaerentem et penitus insitam. quod autem nascitur ex offensione, ita definiunt: opinionem vehementem de re non fugienda inhaerentem et penitus insitam tamquam fugienda; fugienda expetenda KRH haec autem opinatio est iudicatio iuditio K 1 ( add. 2 ) se scire, quod nesciat. aegrotationi autem talia quaedam subiecta sunt: avaritia, ambitio, mulierositas, pervicacia, pervicatia KV ligurritio, vinulentia, vinulentia Non. vinol. X cf. Mue. cuppedia, ambitio ... 23 cuppedia Non. 85, 10 cu pedia G et si qua similia. est autem avaritia opinatio vehemens de pecunia, quasi valde expetenda sit, inhaerens et penitus insita, similisque est eiusdem generis definitio reliquarum. 4.27. offensionum autem definitiones sunt eius modi, eiusdem modi G 1 ut inhospitalitas inhospitalis K 1 RH sit opinio vehemens valde fugiendum esse hospitem, eaque inhaerens et penitus insita; similiterque definitur et mulierum odium, ut Hippolyti, hippoliti GH hyppoliti V et, ut Timonis, generis humani. Atque ut ad valetudinis similitudinem veniamus veniamus s ( cf. utamur) veniam X eaque conlatione consolatione V utamur aliquando, sed parcius quam solent Stoici: ut sunt alii ad alios morbos procliviores St. fr. 3, 423 —itaque dicimus gravidinosos gravidinosos W Non. ( 115, 16 etiam in lemmate ) ut Plin. 18, 139 codd. praeter d cf. Catull. 44, 13 Lucil. 820 (gravedo Marx ) gravedinosos edd. alt. quosdam om. W Non. add. Beroaldus quosdam, quosdam torminosos, itaque ... 9 torminosos Non. 32, 13 et 115, 16 terminosos KRH ( Non. L 1 priore loco ) non quia iam sint, sed quia saepe sint—, sic saepe sint, sic Gr. Lb. saepe sint X saepe, sic Man. ( de iterato sint cf. Sey. ad Lael. 43 ) alii ad metum, alii ad aliam perturbationem; ex quo non quia ia in r. V 2 sed... 11 quo om. K 1 add. c in aliis anxietas, unde anxii, in aliis iracundia dicitur. quae ab ira differt, estque aliud aliud ex illud V rec iracundum esse, aliud iratum, ut differt anxietas ab angore (neque enim omnes anxii, qui anguntur aliquando, nec, nec s haec X qui anxii, semper anguntur), ut nec ... 15 ut om. Non. inter ebrietatem et ebriositatem et ebriositatem om. W Non. L 1 hab. Nonii codd. rell. interest, aliudque que om. G 1 Non. est amatorem esse, aliud amantem. aliud... 17 amantem Non. 444, 1 atque haec aliorum ad alios morbos proclivitas late patet; nam pertinet ad omnes perturbationes; 4.28. in multis etiam etiam enim H s vitiis apparet, sed nomen res non habet. ergo et invidi et malivoli et libidinosi libidinosi Po. ( cf. p. 389, 26.28 ) lividi W et lividi del. We. et timidi et misericordes, quia proclives ad eas perturbationes sunt sunt s om. X proclives (proclive Bentl. ) cum feruntur coni. Mue., sed proclivitas est dia/qesis ; in per- turbationibus proclivi feruntur ( p. 381, 23 ), ad pert. proclives sunt ( cf. v. 7; p. 402, 7; St. fr. 3, 465 ), non quia semper feruntur. ferantur We. haec igitur proclivitas ad suum quodque genus a similitudine corporis aegrotatio dicatur, dicatur Bentl. dicitur dum ea intellegatur ad aegrotandum proclivitas. sed haec in bonis rebus, quod alii ad alia bona sunt aptiores, facilitas nominetur, in malis proclivitas, ut significet lapsionem, in neutris habeat superius nomen. Quo modo autem in St. fr. 3, 425 corpore est morbus, est aegrotatio, est vitium, est vitium Gr. et vit. X sic in animo. morbum appellant totius corporis corruptionem, aegrotationem morbum cum imbecillitate, inb. V vitium, cum partes corporis inter se dissident, ex quo pravitas membrorum, distortio, deformitas. 4.29. itaque illa duo, morbus et aegrotatio, ex totius valetudinis corporis conquassatione et perturbatione gignuntur, vitium autem integra valetudine ipsum ex se cernitur. sed in animo tantum modo cogitatione possumus morbum ab aegrotatione seiungere, vitiositas autem est habitus aut adfectio in tota vita inconstans et a se ipsa dissentiens. ita fit, ut in altera corruptione opinionum morbus efficiatur et aegrotatio, in altera inconstantia et repugtia. non enim omne vitium paris habet dissensiones, paris h. dissensiones Bentl. partis h. dissentientis X (-ent V c, ent in r. ). ceterum totus locus negle- genter a Cic. scriptus ut eorum, qui non longe a sapientia absunt, adfectio est illa quidem discrepans sibi ipsa, dum est insipiens, sed non distorta nec prava. morbi autem et aegrotationes aegrotationis X ( corr. K 2 ) partes sunt vitiositatis, sed perturbationes sintne eiusdem partes, quaestio est. 4.31. et ut corporis est quaedam apta figura membrorum cum coloris quadam suavitate eaque ea quae X dicitur dicuntur G 1 pulchritudo, sic in animo opinionum iudiciorumque aequabilitas et constantia cum firmitate quadam et stabilitate virtutem subsequens aut virtutis vim ipsam continens pulchritudo vocatur. itemque viribus corporis et nervis et efficacitati similes similibus quoque similibus quoque Man. similibusque verbis animi vires nomitur. velocitas autem corporis celeritas appellatur, quae eadem ingenii etiam laus habetur propter animi multarum rerum brevi tempore percursionem. propter ... percursiones Non. 161, 20 ( s. l. percursionem) percussionem X ( corr. V rec periussionem K 1 ) Illud animorum corporumque dissimile, St. fr. 3, 426 quod animi valentes morbo temptari non possunt, temptari non possunt ut c. Bentl. sed cf. Galen de Hipp. et Pl. 409, 1 M. al. corpora corpora autem p. G ( exp. 2 ) possunt; sed corporum offensiones sine culpa accidere possunt, animorum non item, quorum omnes morbi et perturbationes ex aspernatione rationis eveniunt. veniunt H itaque in in om. H hominibus solum existunt; nam bestiae simile quiddam quidam GR 1 V 1 ( corr. R 2 V c ) faciunt, sed in perturbationes non incidunt. 4.32. inter acutos autem et inter hebetes hebetes non item est K 1 ( corr. 1 etc ) interest, quod ingeniosi, ut aes Corinthium in aeruginem, aerugine GRV sic illi in morbum et incidunt tardius et recreantur ocius, hebetes non item. nec vero in omnem morbum ac perturbationem animus ingeniosi cadit; †non enim non enim in ulla Bentl. sunt enim multa Mdv. non enim ad omnia vitia aeque propensa est natura humana: sunt enim multa fere desiderat Po. ( cf. p. 402, 8 ) multa ecferata eff. KV c? et immania; quaedam autem humanitatis quoque habent primam speciem, ut misericordia aegritudo metus. Aegrotationes autem morbique animorum St. fr. 3, 430 difficilius evelli posse putantur quam summa illa vitia, quae virtutibus sunt contraria. morbis enim manentibus vitia sublata esse non possunt, quia del. Lb. quia] qui Dav. non tam celeriter satur quam illa tolluntur. sed ut. .. 377, 12 tolluntur ( sine 377, 1 inter 377, 6 immania) H 4.39. modum tu adhibes vitio? an vitium nullum est non parere rationi? an ratio parum praecipit nec bonum illud esse, quod aut cupias ardenter aut aut B s V 3 ut X adeptus ecferas te insolenter, nec porro malum, quo aut oppressus iaceas aut, iaceas aut aut in r. V 1 ne opprimare, mente vix constes? eaque omnia aut nimis tristia tristitia V 1 aut nimis laeta errore fieri, qui si si del. Mue. ad Seyfferti Lael. p. 253. an si = sc. error secl.? error stultis extenuetur die, ut, cum res eadem maneat, aliter ferant maneat ... ferant s maneant... ferat X (eaedem maneant M s ) cf. p. 345, 2 inveterata aliter recentia, sapientis ne attingat quidem omnino? 4.41. Qui modum igitur vitio quaerit, similiter facit, ut si posse putet eum qui se e Leucata praecipitaverit sustinere se, cum velit. ut enim id non potest, sic animus perturbatus et incitatus nec cohibere neccoloco K se potest nec, quo loco n eqoloco G 1 necquiloco R 1 ( corr. 2 ) vult, insistere. omninoque, quae crescentia omnino quaeque cr. X (quaequae K) pernitiosa GRV perniciosa sunt, eadem sunt vitiosa nascentia; 4.42. aegritudo autem ceteraeque perturbationes amplificatae certe pestiferae sunt: igitur pestiferunt ig. K 1 etiam susceptae continuo in magna pestis parte versantur. etenim ipsae ipse GV se impellunt, ubi semel a ratione discessum est, ipsaque sibi imbecillitas inb. G indulget in altumque provehitur imprudens nec reperit repperit X locum consistendi. quam ob rem nihil interest, utrum moderatas perturbationes adprobent an moderatam iniustitiam, moderatam ignaviam, moderatam intemperantiam; qui enim vitiis modum apponit, is partem suscipit vitiorum; quod cum ipsum per se odiosum est, tum eo molestius, quia sunt in lubrico incitataque semel proclivi labuntur sustinerique sustineri quae X (qu e V) nullo modo possunt. Quid, quod idem Peripatetici perturbationes istas, quas nos nos V c s non X extirpandas putamus, non modo naturalis esse dicunt, sed etiam utiliter a natura datas? 4.57. quis enim potest, in quo libido cupiditasve sit, non libidinosus et cupidus esse? in quo ira, non iracundus? in quo angor, non anxius? in quo timor, non timidus? libidinosum igitur et iracundum et anxium et timidum censemus esse sapientem? de cuius excellentia excelentia R 1 V 1 multa quidem dici quamvis fuse fuse om. V possunt B 1 e corr. s possit X lateque possunt, sed brevissime illo modo, sapientiam sapientia GV 1 sapientem K 1 esse dici ... 390, 1 esse in ras. eius- dem spatii K 1 ( ante ras. ult. verbum fuit cognitionemque cf. p. 390, 2 ) rerum divinarum et humanarum scientiam cognitionemque, quae cuiusque rei causa sit; ex quo efficitur, ut divina imitetur, humana omnia inferiora virtute ducat. in hanc tu igitur tamquam in mare, quod est ventis subiectum, perturbationem cadere cadere om. R 1 ( add. 2? ) tibi dixisti videri? quid est quod tantam gravitatem constantiamque perturbet? an inprovisum aliquid aut repentinum? quid potest accidere tale ei, ei ut v. K et GRV cui nihil, quod homini evenire possit, non praemeditatum sit ? nam quod aiunt nimia add. Bouhier ( cf. 3, 34 Phil. 11, 7 ) resecari oportere, naturalia relinqui, quid tandem potest esse naturale, quod idem nimium esse possit? sunt enim omnia ista ex errorum orta radicibus, quae evellenda et extrahenda et extrahenda om. V penitus, non circumcidenda nec amputanda sunt.
4. Septuagint, 4 Maccabees, 5.12, 8.6-8.7, 8.10, 9.4 (2nd cent. BCE - 2nd cent. BCE)

5.12. and have compassion on your old age by honoring my humane advice? 8.6. Just as I am able to punish those who disobey my orders, so I can be a benefactor to those who obey me. 8.7. Trust me, then, and you will have positions of authority in my government if you will renounce the ancestral tradition of your national life. 8.10. Therefore take pity on yourselves. Even I, your enemy, have compassion for your youth and handsome appearance. 9.4. For we consider this pity of yours which insures our safety through transgression of the law to be more grievous than death itself.
5. Horace, Sermones, 2.3.33 (1st cent. BCE - 1st cent. BCE)

6. Philo of Alexandria, Allegorical Interpretation, 1.70, 3.114-3.116 (1st cent. BCE - 1st cent. CE)

1.70. It is worth while therefore to raise the question why courage has been spoken of as the second virtue, and temperance as the third, and prudence as the first; and why Moses has not also explained the course of action of the other virtues. Now we must understand that our soul is divided into three parts, and that it has one portion which is conversant about reason; another which is subject to passion; and another which is that in which the desires are conceived. And we find that the proper place and abode of the reasoning part of the soul, is the head; of the passionate part, the chest; and of the part in which the desires are conceived, the stomach. And we find that appropriate virtues are adapted to each of these parts. To the rational part, prudence; in it is the office of reason, to have a knowledge of what one might, and of what one ought not to do. And the virtue of the passionate part of the soul is courage: and of the appetitive part, temperance. For it is through temperance that we remedy and cure the appetites.
7. Dio Chrysostom, Orations, 32.12-32.13, 33.28 (1st cent. CE

32.12.  In my own case, for instance, I feel that I have chosen that rôle, not of my own volition, but by the will of some deity. For when divine providence is at work for men, the gods provide, not only good counsellors who need no urging, but also words that are appropriate and profitable to the listener. And this statement of mine should be questioned least of all by you, since here in Alexandria the deity is most in honour, and to you especially does he display his power through almost daily oracles and dreams. Think not, therefore, that the god exercises his watchful care only over sleeping men, disclosing to each in private what is for his good, but that he is indifferent toward them when they are awake and would not disclose to them, in public and collectively, anything beneficial; for often in the past he has given aid to men in their waking moments, and also in broad daylight he has clearly foretold the future. 32.13.  You are acquainted no doubt with the prophetic utterances of Apis here, in neighbouring Memphis, and you know that lads at play announce the purpose of the god, and that this form of divination has proved to be free from falsehood. But your deity, methinks, being more potent, wishes to confer his benefits upon you through the agency of men rather than boys, and in serious fashion, not by means of few words, but with strong, full utterance and in clear terms, instructing you regarding most vital matters — if you are patient — with purpose and persuasiveness.
8. New Testament, 2 Timothy, 2.15 (1st cent. CE - 1st cent. CE)

2.15. Give diligence to present yourself approved by God, a workman who doesn't need to be ashamed, properly handling the Word of Truth.
9. New Testament, Hebrews, 2.12 (1st cent. CE - 1st cent. CE)

2.12. saying, "I will declare your name to my brothers. In the midst of the congregation I will sing your praise.
10. New Testament, Titus, 2.11-2.14 (1st cent. CE - 1st cent. CE)

2.11. For the grace of God has appeared, bringing salvation to all men 2.12. instructing us to the intent that, denying ungodliness and worldly lusts, we would live soberly, righteously, and godly in this present world; 2.13. looking for the blessed hope and appearing of the glory of our great God and Savior, Jesus Christ; 2.14. who gave himself for us, that he might redeem us from all iniquity, and purify for himself a people for his own possession, zealous for good works.
11. Seneca The Younger, Letters, 27.1, 75.6-75.7 (1st cent. CE - 1st cent. CE)

12. Alcinous, Handbook of Platonism, 24.1 (2nd cent. CE - 2nd cent. CE)

13. Lucian, Demonax, 63 (2nd cent. CE - 2nd cent. CE)

14. Diogenes Laertius, Lives of The Philosophers, 7.110-7.111, 7.115 (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. 7.115. And as there are said to be certain infirmities in the body, as for instance gout and arthritic disorders, so too there is in the soul love of fame, love of pleasure, and the like. By infirmity is meant disease accompanied by weakness; and by disease is meant a fond imagining of something that seems desirable. And as in the body there are tendencies to certain maladies such as colds and diarrhoea, so it is with the soul, there are tendencies like enviousness, pitifulness, quarrelsomeness, and the like.
15. Stobaeus, Eclogues, 2.7.10



Subjects of this text:

subject book bibliographic info
(epithumētikon) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 59
alcinous Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 59
antiochus, emotions of Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 35
antiochus, power struggles of Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 35
antipater of tarsus, stoic, end of aiming well distinguished from target Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 208
apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 208
appearances (kataleptic) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 59
aristotle, pain as an emotion Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 35
ataraxia, freedom from disturbance Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 208
cautery Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 124
chrysippus Inwood and Warren, Body and Soul in Hellenistic Philosophy (2020) 203
cicero, platonizing roman statesman, orator, aristotelian metriopatheia ridiculed as belief in moderate perturbation, vice or evil Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 208
cicero, platonizing roman statesman, orator, translation of pathos as perturbatio Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 208
cicero Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 59
ciceros scepticism Inwood and Warren, Body and Soul in Hellenistic Philosophy (2020) 203, 204
covetousness Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 428
cynics/cynicism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 124
disease, moral Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 428
disease Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 124
drugs Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 124
dualism Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 59
education Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 428
emotion, in the classical world Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 35
emotion, in the hebrew bible Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 35
emotions Inwood and Warren, Body and Soul in Hellenistic Philosophy (2020) 203, 204
emotions / passions (pathē, pathēmata) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 59
epicureans, freedom from disturbance (ataraxia) Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 208
epicurus, in karrer Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 441
epicurus, pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 441
epicurus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 441
epistle, pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 124, 428, 441
eternity of soul Inwood and Warren, Body and Soul in Hellenistic Philosophy (2020) 203, 204
exhortation Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 124
false belief / false judgment / false opinion Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 59
fear, power and Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 35
frankness Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 124
galen Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 124
galen of pergamum Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 59
god, as savior Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 441
homosexual love Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 208
human condition Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 428, 441
irrational (alogos) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 59
judgement Inwood and Warren, Body and Soul in Hellenistic Philosophy (2020) 204
love, homosexual love Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 208
love, the right kind of homosexual love is not an emotion (pathos) in stoics Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 208
love (amorous) / lust (philia, erōs) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 59
love of various things (philomatheia, philomousia, ktl.) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 59
lust Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 124
martyrdom, emotions and Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 35
martyrs as gladiators, power-over and Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 35
metaphor Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 124, 428, 441
metriopatheia, moderate, moderation of, emotion; not all emotions acceptable Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 208
mind (rational part of soul) Inwood and Warren, Body and Soul in Hellenistic Philosophy (2020) 204
monism Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 59
morality Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 124
pain, emotion and Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 35
pain Inwood and Warren, Body and Soul in Hellenistic Philosophy (2020) 204
panaetius Inwood and Warren, Body and Soul in Hellenistic Philosophy (2020) 204
paraenesis, and protrepsis Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 428
partition of soul, (platonic) tripartition Inwood and Warren, Body and Soul in Hellenistic Philosophy (2020) 203, 204
partition of soul Inwood and Warren, Body and Soul in Hellenistic Philosophy (2020) 203, 204
passion Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 124
pastoral epistles Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 124, 428, 441
pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 124, 428, 441
pessimismistic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 428
philo of alexandria Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 441
philosopher, moral Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 124
philosopher, speech of Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 124
philosophy, in formula Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 441
physician, philosopher as Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 428
pity, power and Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 35
plato Inwood and Warren, Body and Soul in Hellenistic Philosophy (2020) 203, 204; Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 59
pleasure Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 428, 441
plutarch Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 59
protrepsis/protreptic, nan Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 428
protrepsis/protreptic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 428
proverbs, titus, letter of Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 428
pythagoras/pythagoreans Inwood and Warren, Body and Soul in Hellenistic Philosophy (2020) 203
rabbow, paul Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 208
reason (human) / rational faculty (logos, logistikon) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 59
reason vs passion Inwood and Warren, Body and Soul in Hellenistic Philosophy (2020) 203, 204
salvation, in pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 441
seneca, the younger, stoic, aristotelian metriopatheia ridiculed as belief in moderate disease Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 208
seneca Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 124
sensation of self Inwood and Warren, Body and Soul in Hellenistic Philosophy (2020) 203, 204
soteriology, in pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 441
soul, war of Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 124
soul Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 441
soul / mind (psuchē, animus) vii Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 59
spirited part / power / faculty (thumos, thumoeidēs) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 59
stoicism, on emotion Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 441
stoicism, passions Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 124
stoicism, vice, disease Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 124, 428, 441
stoicism Günther, Brill's Companion to Horace (2012) 422; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 124, 441
stoicism / stoic / stoa Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 59
stoicism and stoic doctrine Inwood and Warren, Body and Soul in Hellenistic Philosophy (2020) 203
system / model Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 59
therapy, moral Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 124
titus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 441
travel Günther, Brill's Companion to Horace (2012) 422
vice Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 124, 441
women Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 428
word/the word, rational Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 124
word/the word, scalpel Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 124
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) 208
εὐθυµία Günther, Brill's Companion to Horace (2012) 422