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Tiresias: The Ancient Mediterranean Religions Source Database



4479
Diogenes Laertius, Lives Of The Philosophers, 10.119


nanNor, again, will the wise man marry and rear a family: so Epicurus says in the Problems and in the De Natura. Occasionally he may marry owing to special circumstances in his life. Some too will turn aside from their purpose. Nor will he drivel, when drunken: so Epicurus says in the Symposium. Nor will he take part in politics, as is stated in the first book On Life; nor will he make himself a tyrant; nor will he turn Cynic (so the second book On Life tells us); nor will he be a mendicant. But even when he has lost his sight, he will not withdraw himself from life: this is stated in the same book. The wise man will also feel grief, according to Diogenes in the fifth book of his Epilecta.


Intertexts (texts cited often on the same page as the searched text):

27 results
1. Hebrew Bible, Psalms, 41.13, 49.21 (9th cent. BCE - 3rd cent. BCE)

41.13. וַאֲנִי בְּתֻמִּי תָּמַכְתָּ בִּי וַתַּצִּיבֵנִי לְפָנֶיךָ לְעוֹלָם׃ 49.21. אָדָם בִּיקָר וְלֹא יָבִין נִמְשַׁל כַּבְּהֵמוֹת נִדְמוּ׃ 41.13. And as for me, Thou upholdest me because of mine integrity, and settest me before Thy face for ever." 49.21. Man that is in honour understandeth not; He is like the beasts that perish."
2. Hebrew Bible, Jeremiah, 5.8 (8th cent. BCE - 5th cent. BCE)

5.8. סוּסִים מְיֻזָּנִים מַשְׁכִּים הָיוּ אִישׁ אֶל־אֵשֶׁת רֵעֵהוּ יִצְהָלוּ׃ 5.8. They are become as well-fed horses, lusty stallions; Every one neigheth after his neighbour’s wife."
3. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE)

4. Cicero, Academica, 2.135 (2nd cent. BCE - 1st cent. BCE)

5. Cicero, De Finibus, 1.29-1.31, 1.37, 1.45, 2.9 (2nd cent. BCE - 1st cent. BCE)

2.9.  "He thinks that pleasure is not desirable in itself." "Then in his opinion to feel pleasure is a different thing from not feeling pain?" "Yes," he said, "and there he is seriously mistaken, since, as I have just shown, the complete removal of pain is the limit of the increase of pleasure." "Oh," I said, "as for the formula 'freedom from pain,' I will consider its meaning later on; but unless you are extraordinarily obstinate you are bound to admit that 'freedom from pain' does not mean the same as 'pleasure.' " "Well, but on this point you will find me obstinate," said he; "for it is as true as any proposition can be." "Pray," said I, "when a man is thirsty, is there any pleasure in the act of drinking?" "That is undeniable," he answered. "Is it the same pleasure as the pleasure of having quenched one's thirst?" "No, it is a different kind of pleasure. For the pleasure of having quenched one's thirst is a 'static' pleasure, but the pleasure of actually quenching it is a 'kinetic' pleasure." "Why then," I asked, "do you call two such different things by the same name?
6. Cicero, On The Ends of Good And Evil, 1.29-1.32, 1.37-1.41, 1.45, 2.9-2.10 (2nd cent. BCE - 1st cent. BCE)

1.29. Certe, inquam, pertinax non ero tibique, si mihi probabis ea, quae dices, libenter assentiar. Probabo, inquit, modo ista sis aequitate, quam ostendis. sed uti oratione perpetua malo quam interrogare aut interrogari. Ut placet, inquam. Tum dicere exorsus est. Primum igitur, inquit, sic agam, ut ipsi auctori huius disciplinae placet: constituam, quid et quale sit id, de quo quaerimus, non quo ignorare vos arbitrer, sed ut ratione et via procedat oratio. quaerimus igitur, quid sit extremum et ultimum bonorum, quod omnium philosophorum sententia tale debet esse, ut ad id omnia referri oporteat, ipsum autem nusquam. hoc Epicurus in voluptate ponit, quod summum bonum esse vult, summumque malum dolorem, idque instituit docere sic: 1.30. omne animal, simul atque natum sit, voluptatem appetere eaque gaudere ut summo bono, dolorem aspernari ut summum malum et, quantum possit, a se repellere, idque facere nondum depravatum ipsa natura incorrupte atque integre iudicante. itaque negat opus esse ratione neque disputatione, quam ob rem voluptas expetenda, fugiendus dolor sit. sentiri haec haec ħ BE hoc NV putat, ut calere ignem, nivem esse albam, dulce mel. dulce esse mel R mel dulce A quorum nihil oportere oportere V oporteret exquisitis rationibus confirmare, tantum tantum om. BE satis esse esse satis A admonere. interesse enim inter inter om. BE argumentum argumentumque BE argumentatum R augmentatum A conclusionemque rationis et inter mediocrem animadversionem atque admonitionem. altera occulta quaedam et quasi involuta aperiri, altera prompta promta AR et aperta iudicari. indicari NV etenim quoniam detractis de homine sensibus reliqui nihil est, necesse est quid aut ad naturam aut ad naturam AR ad naturam ( om. aut) BE aut naturam ( om. ad) N 1 aut secundum naturam N 2 aut verum (compend scr) V aut contra sit a natura ipsa iudicari. post iudicari add. in V voluptatem etiam per se expetendam esse et dolorem ipsum per se esse fugiendum; idem in N ab alt. m. in marg. adscr. posito post iudicari signo eo- demque in marg. ea quid percipit aut quid iudicat, quo aut petat aut fugiat aliquid, praeter voluptatem et et aut NV dolorem? 1.31. Sunt autem quidam e nostris, qui haec subtilius velint tradere et negent satis esse quid bonum sit aut quid malum sensu iudicari, sed animo etiam ac ratione intellegi posse et voluptatem ipsam per se esse expetendam et dolorem ipsum per se esse fugiendum. esse. Et fugiendum itaque aiunt (om. expetendam et dolorem ipsum per se esse cf. ad p. 12, 5) R itaque aiunt hanc quasi naturalem atque insitam in animis nostris inesse notionem, ut alterum esse appetendum, alterum asperdum sentiamus. Alii autem, quibus ego assentior, cum a philosophis compluribus permulta dicantur, cur nec voluptas in bonis sit numeranda nec in malis dolor, non existimant oportere nimium nos causae confidere, sed et argumentandum et accurate disserendum et rationibus conquisitis de voluptate et dolore disputandum putant. 1.32. Sed ut perspiciatis, unde omnis iste natus error sit natus sit error BE error natus sit V voluptatem accusantium doloremque laudantium, totam rem aperiam eaque ipsa, quae ab illo inventore veritatis et quasi architecto beatae vitae dicta sunt, explicabo. nemo enim ipsam voluptatem, quia voluptas sit, sit si BE aspernatur aut odit aut fugit, sed quia consequuntur consecuntur A magni dolores eos, qui ratione voluptatem sequi nesciunt, neque porro quisquam est, qui dolorem ipsum, quia dolor sit, amet, consectetur, adipisci velit, sed quia non numquam eius modi tempora incidunt, ut labore et dolore dolore et labore BE magnam aliquam quaerat voluptatem. Ut enim ad minima veniam, quis nostrum exercitationem ullam corporis suscipit suscepit BER laboriosam, nisi ut aliquid ex ea commodi consequatur? quis autem vel eum iure reprehenderit, qui in ea voluptate velit esse, quam nihil molestiae consequatur, vel illum, qui dolorem eum fugiat, quo voluptas nulla pariatur? 1.37. Sed de clarorum hominum factis illustribus et gloriosis satis hoc loco dictum sit. erit enim iam de omnium virtutum cursu ad voluptatem proprius disserendi locus. nunc autem explicabo, voluptas ipsa quae qualisque sit, ut tollatur error omnis imperitorum inp. R intellegaturque ea, quae voluptaria, delicata, mollis habeatur disciplina, disciplinata ABER quam gravis, quam continens, quam severa sit. Non enim hanc solam sequimur, quae suavitate aliqua naturam ipsam movet et cum iucunditate quadam percipitur sensibus, sed maximam voluptatem illam habemus, quae percipitur omni dolore detracto. nam quoniam, cum privamur dolore, ipsa liberatione et vacuitate omnis molestiae gaudemus, omne autem id, quo gaudemus, voluptas est, ut omne, quo offendimur, dolor, doloris omnis privatio recte nominata est voluptas. ut enim, cum cibo et potione fames sitisque depulsa est, ipsa detractio molestiae consecutionem affert voluptatis, sic in omni re doloris amotio successionem efficit voluptatis. 1.38. itaque non placuit Epicuro medium esse quiddam quiddam A quoddam inter dolorem et voluptatem; illud enim ipsum, quod quibusdam medium videretur, videretur N (?), Rath.; videtur cum om. R cum omni dolore careret, non modo voluptatem esse, verum etiam summam voluptatem. quisquis enim sentit, quem ad modum sit affectus, eum necesse est aut in voluptate esse aut in dolore. omnis omnis Morel. omni autem privatione doloris putat Epicurus terminari summam voluptatem, ut postea variari voluptas distinguique possit, augeri amplificarique non possit. 1.39. At etiam Athenis, ut e patre epatre AN audiebam facete et urbane Stoicos irridente, irridente R arridente statua est in Ceramico Chrysippi sedentis porrecta manu, quae manus significet illum in hac esse rogatiuncula delectatum: 'Numquidnam manus tua sic affecta, quem ad modum affecta nunc est, desiderat?'—Nihil sane.—'At, si voluptas esset bonum, desideraret.'—Ita credo.— Non est igitur voluptas bonum. credo ita B (desideraret — voluptas bonum om. E) Hoc ne statuam quidem dicturam pater aiebat, si loqui posset. conclusum est enim contra Cyrenaicos satis acute, nihil ad Epicurum. nam si ea sola voluptas esset, quae quasi titillaret sensus, ut ita dicam, et ad eos cum suavitate afflueret et illaberetur, nec nec ulla par A ut ulla pars BE ulla ( om. nec et pars) RN illa ( om. nec et pars) V manus esse contenta posset nec ulla pars vacuitate doloris sine iucundo motu voluptatis. sin autem summa voluptas est, ut Epicuro placet, nihil dolere, primum tibi recte, Chrysippe, concessum est nihil desiderare manum, cum ita esset affecta, secundum non recte, si voluptas esset bonum, fuisse desideraturam. idcirco enim non desideraret, quia, quod dolore caret, id in voluptate est. 1.40. Extremum autem esse bonorum voluptatem ex hoc facillime perspici potest: Constituamus aliquem magnis, multis, perpetuis fruentem et animo et corpore voluptatibus nullo dolore nec impediente nec inpendente, quem tandem hoc statu praestabiliorem aut magis expetendum possimus possumus BE dicere? inesse enim necesse est in eo, qui ita sit affectus, et firmitatem animi nec mortem nec dolorem timentis, quod mors sensu careat, dolor in longinquitate levis, lenis ARN in gravitate brevis soleat esse, ut eius magnitudinem celeritas, diuturnitatem allevatio consoletur. 1.41. ad ea cum accedit, ut neque divinum numen horreat nec praeteritas voluptates effluere patiatur earumque assidua recordatione laetetur, quid est, quod huc possit, quod melius sit, accedere? Statue contra aliquem confectum tantis animi corporisque doloribus, quanti in hominem maximi maximi dett. maxime cadere possunt, nulla spe proposita fore levius aliquando, aliquando dett. aliquanto nulla praeterea neque praesenti nec expectata voluptate, quid eo miserius dici aut fingi potest? quodsi vita doloribus referta maxime fugienda est, summum profecto malum est vivere cum dolore, cui sententiae consentaneum est ultimum esse bonorum cum voluptate vivere. nec enim habet nostra habet praeter voluptatem nostra V fortasse recte mens quicquam, ubi consistat tamquam in extremo, omnesque et metus et aegritudines ad dolorem referuntur, nec praeterea est res ulla, quae sua natura aut sollicitare possit aut angere. aut angere Vict. aut tangere 1.45. quae est enim aut utilior aut ad bene vivendum aptior partitio quam illa, qua est usus Epicurus? qui unum genus posuit earum cupiditatum, quae essent et naturales et ante naturales om. BE et necessariae, alterum, quae naturales essent nec nec non BE tamen necessariae, tertium, quae nec naturales nec necessariae. quarum ea ratio est, ut necessariae nec opera multa nec impensa inp. R expleantur; ne naturales quidem multa desiderant, propterea quod ipsa natura divitias, quibus contenta sit, et parabilis parabilis A 1 R parabiles (in N e ex corr. alt. m.) et terminatas habet; iium autem cupiditatum nec modus ullus nec finis inveniri potest. 2.9. Negat esse eam, inquit, propter se expetendam. Aliud igitur esse censet gaudere, aliud non dolere. Et quidem, inquit, vehementer errat; nam, ut paulo ante paulo ante I 37—39 docui, augendae voluptatis finis est doloris omnis amotio. Non Non cum non RN' tum non N 2 tum vero (~uo) V; tuum non dolere Lamb. dolere, inquam, istud quam vim habeat postea videro; aliam vero vim voluptatis esse, aliam nihil dolendi, nisi valde pertinax fueris, concedas necesse est. Atqui reperies, inquit, in hoc quidem pertinacem; dici enim nihil potest verius. Estne, quaeso, inquam, sitienti in bibendo voluptas? Quis istud possit, inquit, negare? Eademne, quae restincta siti? Immo alio genere; restincta enim sitis enim om. RN (siti immo alio genere restincta enim om. V) stabilitatem voluptatis habet, inquit, inquit om. BE illa autem voluptas ipsius restinctionis in motu est. Cur igitur, inquam, res tam dissimiles dissimiles ( etiam A 2 )] difficiles A 1 eodem nomine appellas? Quid paulo ante, paulo ante p. 17, 17 sqq. inquit, dixerim nonne meministi, cum omnis dolor detractus esset, variari, non augeri voluptatem? 2.10. Memini vero, inquam; sed tu istuc tu quidem istuc V dixti dixisti RNV bene Latine, parum plane. varietas enim Latinum verbum est, idque proprie quidem in disparibus coloribus dicitur, sed transfertur in multa disparia: varium poe+ma, varia oratio, varii mores, varia fortuna, voluptas etiam varia dici solet, cum percipitur e multis dissimilibus rebus dissimilis dissimilis dissimiliter RNV efficientibus voluptates. eam si varietatem diceres, intellegerem, ut etiam non dicente te intellego; ista varietas quae sit non satis perspicio, quod ais, cum dolore careamus, tum in summa voluptate nos esse, cum autem vescamur iis rebus, quae dulcem motum afferant sensibus, tum esse in motu voluptatem, qui qui Dav. quae (que); in BE compend. incert. faciat varietatem voluptatum, sed non augeri illam non dolendi voluptatem, quam cur voluptatem appelles nescio. An potest, inquit ille, ille inquit BE quicquam esse suavius quam nihil dolere? 2.9.  "He thinks that pleasure is not desirable in itself." "Then in his opinion to feel pleasure is a different thing from not feeling pain?" "Yes," he said, "and there he is seriously mistaken, since, as I have just shown, the complete removal of pain is the limit of the increase of pleasure." "Oh," I said, "as for the formula 'freedom from pain,' I will consider its meaning later on; but unless you are extraordinarily obstinate you are bound to admit that 'freedom from pain' does not mean the same as 'pleasure.' " "Well, but on this point you will find me obstinate," said he; "for it is as true as any proposition can be." "Pray," said I, "when a man is thirsty, is there any pleasure in the act of drinking?" "That is undeniable," he answered. "Is it the same pleasure as the pleasure of having quenched one's thirst?" "No, it is a different kind of pleasure. For the pleasure of having quenched one's thirst is a 'static' pleasure, but the pleasure of actually quenching it is a 'kinetic' pleasure." "Why then," I asked, "do you call two such different things by the same name? 2.10.  "Do you not remember," he replied, "what I said just now, that when all pain has been removed, pleasure may vary in kind but cannot be increased in degree?" "Oh, yes, I remember," said I; "but though your language was quite correct in form, your meaning was far from clear. 'Variation' is a good Latin term; we use it strictly of different colours, but it is applied metaphorically to a number of things that differ: we speak of a varied poem, a varied speech, a varied character, varied fortunes. Pleasure too can be termed varied when it is derived from a number of unlike things producing unlike feelings of pleasure. If this were the variation you spoke of, I could understand the term, just as I understand it without your speaking of it. But I cannot quite grasp what you mean by 'variation' when you say that when we are free from pain we experience the highest pleasure, and that when we are enjoying things that excite a pleasant activity of the senses, we then experience an active or 'kinetic' pleasure that causes a variation of our pleasant sensations, but no increase in the former pleasure that consists in absence of pain — although why you should call this 'pleasure' I cannot make out.
7. Cicero, Tusculan Disputations, 3.12 (2nd cent. BCE - 1st cent. BCE)

3.12. Cadere, opinor, in sapientem aegritudinem tibi dixisti videri. Et vero ita existimo. Humanum id quidem, quod ita existumas. non enim silice nati sumus, sed est naturale in animis tenerum e ante silice add. V c non male naturabile X sed bi exp. V 1 ( cf. animabili codd. nat. deor. 2,91 ) natura Lb. quiddam quidam R 1 V 1 ( corr. 1 ) -ddā in r. G 2 atque molle, quod quod quā G 1 aegritudine quasi tempestate quatiatur, sed humanum... 22 quatiatur H nec absurde Crantor ille, qui in in om. X add. s V rec nostra Academia vel in primis fuit nobilis, minime inquit inquid G 1 adsentior is qui istam nescio quam indolentiam magno opere laudant, quae quae V 2 B qui X nec potest ulla ulle G 1 esse nec debet. ne aegrotus sim; sim s si inquit (inquid G 1 P cf. 2 ) fuerat X ( fuat V 2 si exp. et ss. V rec ) corr. Sey. cf. Ps. Plut. Cons. ad Ap. 102c, qui primum ou) ga\r sumfe/romai — e)/cw kai\ tou= dunatou= kai\ tou= sumfe/rontos ou)=san ut sua profert, paulo post addit : ' mh\ ga\r nosoi=men ', fhsi o( a)kadhmaiko\s Kra/ntwr, ' nosh/sasi de\ parei/h tis ai)/sqhsis ' ktl . inquit ut 303, 21 ergo, inquit al. si debet nec aegrotassem. Si X (a apertum post t in V) c exp. V 2? ne aegrotus inquit fuero, sin quid fuerit Vict. sensus adsit, adsit d in r. G 2 absit V c sive secetur quid sive avellatur a corpore. nam istuc nihil dolere dolere ex dolore K 1 R 1 ex dobere (b= lo) V 1 contigit G 1 non sine magna mercede contingit inmanitatis in animo, stuporis in corpore. non sine... 7 corpore Aug. civ. 14, 9
8. Horace, Odes, 1.34 (1st cent. BCE - 1st cent. BCE)

1.34. 2. Now Antiochus was not satisfied either with his unexpected taking the city, or with its pillage, or with the great slaughter he had made there; but being overcome with his violent passions, and remembering what he had suffered during the siege, he compelled the Jews to dissolve the laws of their country, and to keep their infants uncircumcised, and to sacrifice swine’s flesh upon the altar; 1.34. 7. Now when at the evening Herod had already dismissed his friends to refresh themselves after their fatigue, and when he was gone himself, while he was still hot in his armor, like a common soldier, to bathe himself, and had but one servant that attended him, and before he was gotten into the bath, one of the enemies met him in the face with a sword in his hand, and then a second, and then a third, and after that more of them;
9. Horace, Sermones, 2.1.83-2.1.86 (1st cent. BCE - 1st cent. BCE)

10. Lucretius Carus, On The Nature of Things, 1.692, 1.698, 1.704, 3.453, 3.464, 3.931-3.977, 4.1069, 4.1083-4.1120, 4.1268, 5.1159, 6.86 (1st cent. BCE - 1st cent. BCE)

11. Philo of Alexandria, On Drunkenness, 101-129, 13, 130-133, 138, 14, 146-147, 15, 150, 16-100 (1st cent. BCE - missingth cent. CE)

100. for Moses," says the scripture, "having taken his own tent, fixed it outside the camp," and that too not near it, but a long way off, and at a great distance from the camp. And by these statements he tells us, figuratively, that the wise man is but a sojourner, and a person who leaves war and goes over to peace, and who passes from the mortal and disturbed camp to the undisturbed and peaceful and divine life of rational and happy souls. XXVI.
12. New Testament, 1 Corinthians, 6.13 (1st cent. CE - 1st cent. CE)

6.13. Foods for the belly, andthe belly for foods," but God will bring to nothing both it and them.But the body is not for sexual immorality, but for the Lord; and theLord for the body.
13. Seneca The Younger, De Vita Beata (Dialogorum Liber Vii), 19 (1st cent. CE - 1st cent. CE)

14. Seneca The Younger, Letters, 83.9 (1st cent. CE - 1st cent. CE)

15. Statius, Siluae, 2.7.76 (1st cent. CE - 1st cent. CE)

16. Apuleius, On Plato, 2.20.247 (2nd cent. CE - 2nd cent. CE)

17. Diogenes Laertius, Lives of The Philosophers, None (3rd cent. CE - 3rd cent. CE)

10.11. This is stated by Apollodorus, who also says that he purchased the garden for eighty minae; and to the same effect Diocles in the third book of his Epitome speaks of them as living a very simple and frugal life; at all events they were content with half a pint of thin wine and were, for the rest, thorough-going water-drinkers. He further says that Epicurus did not think it right that their property should be held in common, as required by the maxim of Pythagoras about the goods of friends; such a practice in his opinion implied mistrust, and without confidence there is no friendship. In his correspondence he himself mentions that he was content with plain bread and water. And again: Send me a little pot of cheese, that, when I like, I may fare sumptuously. Such was the man who laid down that pleasure was the end of life. And here is the epigram in which Athenaeus eulogizes him:
18. Lactantius, De Ira Dei, 10.17 (3rd cent. CE - 4th cent. CE)

19. Lactantius, De Opificio Dei, 2.10, 3.21, 6.1 (3rd cent. CE - 4th cent. CE)

20. Plotinus, Enneads, 2.9 (3rd cent. CE - 3rd cent. CE)

21. Porphyry, Life of Plotinus, 16 (3rd cent. CE - 4th cent. CE)

22. Stobaeus, Anthology, 3.20.53 (5th cent. CE - 5th cent. CE)

23. Epicurus, Letter To Menoeceus, 127, 130-132, 126

24. Epicurus, Vatican Sayings, 25

25. Epicurus, Kuriai Doxai, 29, 3, 18

26. Stoic School, Stoicor. Veter. Fragm., 1.229

27. Vergil, Aeneis, 4.653, 4.704-4.705

4.653. ome lengthening path to travel, or to seek 4.704. and boughs of mournful shade; and crowning all 4.705. he laid on nuptial bed the robes and sword


Subjects of this text:

subject book bibliographic info
alcinous,middle platonist author of didasklikos,metriopatheia Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 196
antiochus,platonist,apatheia Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 196
apatheia,freedom from,eradication of,emotion (; antiochus Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 196
apatheia,freedom from,eradication of,emotion (; but only in special senses in zeno,panaetius,posidonius Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 196
apatheia,freedom from,eradication of,emotion (; nicasicrates Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 201
apatheia,freedom from,eradication of,emotion (; some emotions for stoics compatible with apatheia,esp. eupatheiai and the right kind of homosexual love Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 283
apatheia,freedom from,eradication of,emotion (; stoics Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 196
aristotle,natural and necessary emotions Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 201
arius didymus Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 256
asmis,elizabeth Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 38
batis Gordon (2012), The Invention and Gendering of Epicurus, 97
bignone,e. Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 201
biography,of lucretius Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 223
bren,tad Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 283
catharsis,iamblichus,alternative to aversion therapy Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 283
chamaelion Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 256
chrysippus Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 256; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 87
classification of philosophies Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 474
cleanthes Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 256
clement of alexandria,assimilation of heresy to paganism Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 329
cosmos,indestructibility of Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 262
crantor,platonist,metriopatheia Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 196
cynicism Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 42
cynics/cynicism,condemned/satirized by greek writers Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 27
demetria Gordon (2012), The Invention and Gendering of Epicurus, 97
desire,but plato says the same of pleasure Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 201
desire,natural and/or necessary desires Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 201, 283
dido Gordon (2012), The Invention and Gendering of Epicurus, 70
diodorus (mentioned in senecas de vita beata) Gordon (2012), The Invention and Gendering of Epicurus, 70
diogenes laertius Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 256
dorandi,tiziano Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 27
drunkenness Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 256
economics,epicurean,economics,philodemus account of Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 38
economics,epicurean Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 27
education Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 262
encratites Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 329
end or goal of life (telos),epicurus Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 201
epicureanism,heresy assimilated to Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 329
epicureanism Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 474
epicureans,marriage only in special circumstances Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 283
epicureans,selective emotion Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 196, 201
epicureans Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 256
epicurus,dists. between pleasure as static freedom from distress and kinetic pleasure Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 201
epicurus,economic commentary Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 27
epicurus,natural and/or necessary desires Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 201, 283
epicurus,pleasure goal of life Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 201
epicurus,sex natural but necessary and tends to harm Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 283
epicurus,static cannot be increased,only varied Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 201
epicurus,wise will marry only in special circumstances Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 283
epicurus Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 474; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 256, 262
fish,jeffrey Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 27
frank criticism Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 196
gnosis Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 474
gnostic,gnosticism Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 474
gnosticism,orthodox criticism of morality of Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 329
gregg,robert c. Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 196
hedonic calculus,and acquisition of wealth/property Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 38
heinze,richard Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 38
hetaerae Gordon (2012), The Invention and Gendering of Epicurus, 97
hieronymus of rhodes Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 256
homer Gordon (2012), The Invention and Gendering of Epicurus, 70
inebriation Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 256, 262
intellect Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 262
jerome Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 223
justice Omeara (2005), Platonopolis: Platonic Political Philosophy in Late Antiquity 6
laurenti,renato Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 38
law,the,in clement Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 329
lejay,paul Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 38
leontion,writings of Gordon (2012), The Invention and Gendering of Epicurus, 97
libertinism/license Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 329
love,against erotic love,antisthenes,democritus,epicurus,lucretius,aristippus,cynics,epictetus Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 283
love,love,sex,marriage,and procreation,independent of each other Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 283
love,the right kind of homosexual love is not an emotion (pathos) in stoics Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 283
love,will the wise man fall in love? Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 283
love Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 283
lucilius,compared with horace,as satirist Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 38
lucretius,biography Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 223
lucretius,devotion to epicurus Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 223
lucretius,epicurean,erotic love discouraged Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 283
lucretius,epicurean,marriage is only for procreation Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 283
lucretius Gordon (2012), The Invention and Gendering of Epicurus, 70
lucullus Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 223
lust Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 283
madness Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 262
mainoles Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 262
mammarion Gordon (2012), The Invention and Gendering of Epicurus, 97
marriage,heretical promiscuity regarding Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 329
maximus of tyre,orator,middle platonist,metriopatheia Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 196
metriopatheia,moderate,moderation of,emotion; crantor Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 196
metriopatheia,moderate,moderation of,emotion; maximus of tyre Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 196
metriopatheia,moderate,moderation of,emotion; natural and/or necessary desires Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 201, 283
metriopatheia,moderate,moderation of,emotion; natural and/or necessary emotions Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 201
metriopatheia,moderate,moderation of,emotion; natural and/or necessary pleasures Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 201
metriopatheia,moderate,moderation of,emotion; sotion Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 196
metriopatheia,moderate,moderation of,emotion; taurus Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 196
metrodorus Gordon (2012), The Invention and Gendering of Epicurus, 70
metrodorus of lampsacus Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 38
middle platonism Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 474
militello,cesira Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 27
muecke,frances Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 87
musonius some level of equality required,epicureans,wise man will marry only in special circumstances Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 283
musonius some level of equality required,marriage only for procreation,antisthenes,lucretius Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 283
mys Gordon (2012), The Invention and Gendering of Epicurus, 97
mys (servant of epicurus),natural wealth Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 38
natural,necessary,desire Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 201, 283
natural,necessary,emotion Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 201
natural,necessary,pleasure Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 201
nikidion Gordon (2012), The Invention and Gendering of Epicurus, 97
nussbaum,martha Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 283
odysseus Gordon (2012), The Invention and Gendering of Epicurus, 70
old testament,defense as christian scripture Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 329
oltramare,andré Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 27
paganism,heresy assimilated to Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 329
passions Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 256
peripatos/peripatetic Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 256
phaeacians Gordon (2012), The Invention and Gendering of Epicurus, 70
philippson,robert Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 27
philodemus,epicurean,on frank criticism Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 196
philodemus,socio-economic location Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 42
philodemus Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 256; Gordon (2012), The Invention and Gendering of Epicurus, 97
philodemus of gadara,on economics Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 38, 87
philodemus of gadara,on frankness Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 27
plato,approves some pleasures Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 201
plato,lust as necessary Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 283
plato,some desires and pleasures necessary Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 201
plato Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 474
pleasure,epicurus,pleasure goal of life Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 201
pleasure,epicurus dists. pleasure as static freedom from distress from kinetic pleasure Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 201
pleasure,natural and/or necessary pleasures Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 201
pleasure,plato approves pleasure of intellect Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 201
pleasure Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 201
plotinus Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 474
plutarch Gordon (2012), The Invention and Gendering of Epicurus, 97
pohlenz,max Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 196
porphyry Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 474
posidonius Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 256
procreation,relation to marriage,sole purpose,required,not required Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 283
procreation Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 283
seneca Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 256
seneca (the younger) Gordon (2012), The Invention and Gendering of Epicurus, 70
sex,random sex advocated Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 283
sex,sex debunked Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 283
shackleton bailey,d. r. Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 87
sotion,pythagorean,metriopatheia Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 196
spanneut,michel Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 196
stoa/stoic/stoicism,on drunkenness Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 256
stobaeus Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 256
stoic,stoicism Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 474
stoics,see under individual stoics,esp. chrysippus,whose views came to be seen already in antiquity as stoic orthodoxy,so that,conversely,views seen as orthodox tended to be ascribed to him,better kind not an emotion,but educative epibolē Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 283
sudhaus,siegfried Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 38
syllogism Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 256
symbolic interpretation,of wine' Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 262
taurus,middle platonist,metriopatheia Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 196
teles of megara Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 87
timocrates Gordon (2012), The Invention and Gendering of Epicurus, 97
trapp,michael Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 196
tsouna(-mckirahan),voula Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 38
usener,hermann Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 38
wealth,acquisition/labor balance Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 38
withdrawal from politics Omeara (2005), Platonopolis: Platonic Political Philosophy in Late Antiquity 6
women associated with the school of epicurus,as hetaerae Gordon (2012), The Invention and Gendering of Epicurus, 97
women associated with the school of epicurus Gordon (2012), The Invention and Gendering of Epicurus, 97
zeno Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 256
zeno of citium,stoic,hence different conception of freedom from emotion(apatheia) Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 196, 201, 283
zeno of citium Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 87
συμπεριφορά Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 329
ἀδεῶς Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 329
ἐπιρραπίζειν Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 329
ἡδυπαθεῖν Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 329