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Tiresias: The Ancient Mediterranean Religions Source Database



4480
Diogenes Of Apollonia, Fragments, b4
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Intertexts (texts cited often on the same page as the searched text):

14 results
1. Anaxagoras, Fragments, None (5th cent. BCE - 5th cent. BCE)

2. Diogenes of Apollonia, Fragments, None (5th cent. BCE - 5th cent. BCE)

3. Empedocles, Fragments, None (5th cent. BCE - 5th cent. BCE)

4. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE)

30d. and a kingly mind were implanted through the power of the cause, and in other deities other noble qualities from which they derive their favorite epithets. Pro. Certainly. Soc. Now do not imagine, Protarchus, that this is mere idle talk of mine; it confirms the utterances of those who declared of old that mind always rules the universe. Pro. Yes, certainly. Soc. And to my question it has furnished the reply
5. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)

39d. that the wanderings of these bodies, which are hard to calculate and of wondrous complexity, constitute Time. Nevertheless, it is still quite possible to perceive that the complete number of Time fulfils the Complete Year when all the eight circuits, with their relative speeds, finish together and come to a head, when measured by the revolution of the Same and Similarly-moving. In this wise and for these reasons were generated all those stars which turn themselves about as they travel through Heaven, to the end that this Universe might be as similar as possible to the perfect and intelligible Living Creature in respect of its imitation of the Eternal
6. Xenophon, Memoirs, 1.4.2-1.4.9, 1.4.17 (5th cent. BCE - 4th cent. BCE)

1.4.2. I will first state what I once heard him say about the godhead in conversation with Aristodemus the dwarf, as he was called. On learning that he was not known to sacrifice or pray or use divination, and actually made a mock of those who did so, he said: Tell me, Aristodemus, do you admire any human beings for wisdom? I do, he answered. 1.4.3. Tell us their names. In epic poetry Homer comes first, in my opinion; in dithyramb, Melanippides; in tragedy, Sophocles; in sculpture, Polycleitus; in painting, Zeuxis. 1.4.4. Which, think you, deserve the greater admiration, the creators of phantoms without sense and motion, or the creators of living, intelligent, and active beings? Oh, of living beings, by far, provided only they are created by design and not mere chance. Suppose that it is impossible to guess the purpose of one creature’s existence, and obvious that another’s serves a useful end, which, in your judgment, is the work of chance, and which of design? Presumably the creature that serves some useful end is the work of design. 1.4.5. Do you not think then that he who created man from the beginning had some useful end in view when he endowed him with his several senses, giving eyes to see visible objects, ears to hear sounds? Would odours again be of any use to us had we not been endowed with nostrils? What perception should we have of sweet and bitter and all things pleasant to the palate had we no tongue in our mouth to discriminate between them? 1.4.6. Besides these, are there not other contrivances that look like the results of forethought? Thus the eyeballs, being weak, are set behind eyelids, that open like doors when we want to see, and close when we sleep: on the lids grow lashes through which the very winds filter harmlessly: above the eyes is a coping of brows that lets no drop of sweat from the head hurt them. The ears catch all sounds, but are never choked with them. Again, the incisors of all creatures are adapted for cutting, the molars for receiving food from them and grinding it. And again, the mouth, through which the food they want goes in, is set near the eyes and nostrils; but since what goes out is unpleasant, the ducts through which it passes are turned away and removed as far as possible from the organs of sense. With such signs of forethought in these arrangements, can you doubt whether they are the works of chance or design? No, of course not. 1.4.7. When I regard them in this light they do look very like the handiwork of a wise and loving creator. What of the natural desire to beget children, the mother’s desire to rear her babe, the child’s strong will to live and strong fear of death? Undoubtedly these, too, look like the contrivances of one who deliberately willed the existence of living creatures. 1.4.8. Do you think you have any wisdom yourself? Oh! Ask me a question and judge from my answer. And do you suppose that wisdom is nowhere else to be found, although you know that you have a mere speck of all the earth in your body and a mere drop of all the water, and that of all the other mighty elements you received, I suppose, just a scrap towards the fashioning of your body? But as for mind, which alone, it seems, is without mass, do you think that you snapped it up by a lucky accident, and that the orderly ranks of all these huge masses, infinite in number, are due, forsooth, to a sort of absurdity? 1.4.9. Yes; for I don’t see the master hand, whereas I see the makers of things in this world. Neither do you see your own soul, Cyropaedia VIII. Vii. 17. which has the mastery of the body; so that, as far as that goes, you may say that you do nothing by design, but everything by chance. Here Aristodemus exclaimed: 1.4.17. Be well assured, my good friend, that the mind within you directs your body according to its will; and equally you must think that Thought indwelling in the Universal disposes all things according to its pleasure. For think not that your eye can travel over many furlongs and yet god’s eye cannot see the the whole world at once; that your soul can ponder on things in Egypt and in Sicily, and god’s thought is not sufficient to pay heed to the whole world at once.
7. Aristotle, Physics, None (4th cent. BCE - 4th cent. BCE)

8. Theophrastus, On The Senses, 42 (4th cent. BCE - 3rd cent. BCE)

9. Cicero, On The Nature of The Gods, 1.26 (2nd cent. BCE - 1st cent. BCE)

1.26. Next, Anaximenes held that air is god, and that it has a beginning in time, and is immeasurable and infinite in extent, and is always in motion; just as if formless air could be god, especially seeing that it is proper to god to possess not merely some shape but the most beautiful shape; or as if anything that has had a beginning must not necessarily be mortal. Then there is Anaxagoras, the successor of Anaximenes; he was the first thinker to hold that the orderly disposition of the universe is designed and perfected by the rational power of an infinite mind. But in saying this he failed to see that there can be no such thing as sentient and continuous activity in that which is infinite, and that sensation in general can only occur when the subject itself becomes sentient by the impact of a sensation. Further, if he intended his infinite mind to be a definite living creature, it must have some inner principle of life to justify the name. But mind is itself the innermost principle. Mind therefore will have an outer integument of body.
10. Plutarch, Whether Land Or Sea Animals Are More Clever, None (1st cent. CE - 2nd cent. CE)

11. Hippolytus, Refutation of All Heresies, 1.6.1 (2nd cent. CE - 3rd cent. CE)

12. Sextus, Against The Mathematicians, 9.127 (2nd cent. CE - 3rd cent. CE)

13. Diogenes Laertius, Lives of The Philosophers, 8.30 (3rd cent. CE - 3rd cent. CE)

8.30. The soul of man, he says, is divided into three parts, intelligence, reason, and passion. Intelligence and passion are possessed by other animals as well, but reason by man alone. The seat of the soul extends from the heart to the brain; the part of it which is in the heart is passion, while the parts located in the brain are reason and intelligence. The senses are distillations from these. Reason is immortal, all else mortal. The soul draws nourishment from the blood; the faculties of the soul are winds, for they as well as the soul are invisible, just as the aether is invisible.
14. Porphyry, On Abstinence, 3.1.4 (3rd cent. CE - 4th cent. CE)



Subjects of this text:

subject book bibliographic info
ahura mazda Horkey, Cosmos in the Ancient World (2019) 270
analogy Horkey, Cosmos in the Ancient World (2019) 270, 275
anaxagoras of clazomenae Horkey, Cosmos in the Ancient World (2019) 270
anaximander of miletus Wolfsdorf, Early Greek Ethics (2020) 56
anaximenes Wolfsdorf, Early Greek Ethics (2020) 56
aristotle Horkey, Cosmos in the Ancient World (2019) 275; Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 149
aēr Wolfsdorf, Early Greek Ethics (2020) 56
breath, as pneuma Horkey, Cosmos in the Ancient World (2019) 275
breath Horkey, Cosmos in the Ancient World (2019) 275
cosmogony Horkey, Cosmos in the Ancient World (2019) 270, 275
cosmos, material Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 149
derveni papyrus Carter, Aristotle on Earlier Greek Psychology: The Science of Soul (2019) 197
diogenes of apollonia Carter, Aristotle on Earlier Greek Psychology: The Science of Soul (2019) 197; Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 149; Wolfsdorf, Early Greek Ethics (2020) 56
empedocles Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 149; Wolfsdorf, Early Greek Ethics (2020) 56
homer Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 149
intellect (nous) Horkey, Cosmos in the Ancient World (2019) 270
kosmos, one or many Horkey, Cosmos in the Ancient World (2019) 275
kosmos Horkey, Cosmos in the Ancient World (2019) 270
love (empedoclean cosmic force) Wolfsdorf, Early Greek Ethics (2020) 56
medicine Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 149
moralia Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 149
myth of er, nature (physis) Horkey, Cosmos in the Ancient World (2019) 275
natural philosophy, socrates and prior tradition Wolfsdorf, Early Greek Ethics (2020) 56
orphism Carter, Aristotle on Earlier Greek Psychology: The Science of Soul (2019) 197
parts Horkey, Cosmos in the Ancient World (2019) 270
philolaus of croton, xvii Horkey, Cosmos in the Ancient World (2019) 275
philosopher Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 149
phronesis Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 149
plants Carter, Aristotle on Earlier Greek Psychology: The Science of Soul (2019) 197
plato, on soul (psyche) Horkey, Cosmos in the Ancient World (2019) 275
plato Horkey, Cosmos in the Ancient World (2019) 270, 275; Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 149
platonists, ix, x, early platonists Horkey, Cosmos in the Ancient World (2019) 270
posidonius of apamea Horkey, Cosmos in the Ancient World (2019) 275
psychē (soul), in anaximenes Wolfsdorf, Early Greek Ethics (2020) 56
pythagoras Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 149
pythagoreans Horkey, Cosmos in the Ancient World (2019) 270, 275
rational, beings Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 149
sensory perception Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 149
socrates, and natural philosophical tradition Wolfsdorf, Early Greek Ethics (2020) 56
soul, rational Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 149
speusippus of athens Horkey, Cosmos in the Ancient World (2019) 270
stoics Horkey, Cosmos in the Ancient World (2019) 270, 275
theophrastus of eresus Horkey, Cosmos in the Ancient World (2019) 275
world-soul' Horkey, Cosmos in the Ancient World (2019) 275
xenocrates of chalcedon Horkey, Cosmos in the Ancient World (2019) 270
xenophon, on socrates and natural philosophy Wolfsdorf, Early Greek Ethics (2020) 56
zeus Horkey, Cosmos in the Ancient World (2019) 270