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4479

Diogenes Laertius, Lives Of The Philosophers, 10.9

nan But these people are stark mad. For our philosopher has abundance of witnesses to attest his unsurpassed goodwill to all men – his native land, which honoured him with statues in bronze; his friends, so many in number that they could hardly be counted by whole cities, and indeed all who knew him, held fast as they were by the siren-charms of his doctrine, save Metrodorus of Stratonicea, who went over to Carneades, being perhaps burdened by his master's excessive goodness; the School itself which, while nearly all the others have died out, continues for ever without interruption through numberless reigns of one scholarch after another;

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

11 results
1. Cicero, On The Ends of Good And Evil, 1.13, 1.25, 2.28, 2.49, 2.81 (2nd cent. BCE - 1st cent. BCE) 1.13. Ut autem a facillimis ordiamur, prima veniat in medium Epicuri ratio, quae plerisque notissima est. quam a nobis sic intelleges intelleges A intelliges expositam, ut ab ipsis, qui eam disciplinam probant, non soleat accuratius explicari; verum enim invenire volumus, non tamquam adversarium aliquem convincere. accurate autem quondam a L. Torquato, homine omni doctrina erudito, defensa est Epicuri sententia de voluptate, a meque ei responsum, cum C. Triarius, in primis gravis et doctus adolescens, ei disputationi interesset. 1.25. nec mihi illud dixeris: Haec enim ipsa mihi sunt voluptati, et erant illa Torquatis. Torquatis edd. torquati ABER torquato NV Numquam hoc ita defendit Epicurus neque Metrodorus Metrodorus P. Man. vero tu aut quisquam eorum, qui aut saperet aliquid aut ista fortasse legendum qui et saperet aliquid et ista didicisset. et quod quaeritur saepe, cur tam multi sint Epicurei, epicuri BE, R (Ep.), N sunt aliae quoque causae, sed multitudinem haec maxime allicit, quod ita putant dici ab illo, recta et honesta quae sint, ea facere ipsa per se laetitiam, id est voluptatem. homines optimi non intellegunt totam rationem everti, si ita res se habeat. nam si concederetur, etiamsi ad corpus nihil referatur, ista sua sponte et per se esse iucunda, per se esset et virtus et cognitio rerum, quod minime ille vult, expetenda. 2.28. Sed haec quidem quidem VN 2 quae (que) liberius ab eo dicuntur et saepius. quod equidem non reprehendo; est enim tanti philosophi tamque nobilis audacter sua decreta defendere. sed tamen ex eo, quod eam voluptatem, quam omnes gentes hoc nomine appellant, videtur amplexari saepe vehementius sepe BE vehementius, in magnis interdum versatur angustiis, ut hominum conscientia remota nihil tam turpe sit, quod voluptatis causa non videatur esse facturus. deinde, ubi erubuit—vis enim est deinde enim ubi erubuit vis est BE permagna naturae—, confugit confugit cum fugit NV illuc, ut neget accedere quicquam posse ad voluptatem nihil dolentis. at iste non dolendi status non vocatur voluptas. 'Non laboro', inquit, 'de nomine'. Quid, quod res alia tota est? Reperiam repperiam A multos, vel innumerabilis potius, non tam curiosos nec tam molestos, quam vos estis, quibus, quid quid Se. quiquid B quicquid AERN quitquid V velim, facile persuadeam. quid ergo dubitamus, quin, si non dolere voluptas sit summa, non esse in voluptate dolor sit maximus? cur id non non id A ita fit? Quia dolori non voluptas contraria est, sed doloris privatio. 2.49. philosophus nobilis, a quo non solum Graecia et Italia, sed etiam omnis barbaria commota est, honestum quid sit, si id non sit non sit Mdv. non est in voluptate, negat se intellegere, nisi forte illud, quod multitudinis rumore rumore mi|nore R timore NV laudetur. ego autem hoc etiam turpe esse saepe iudico et, si quando turpe non sit, tum esse non turpe, cum id a multitudine laudetur, quod sit ipsum per se rectum atque laudabile, non ob eam causam tamen tamen non ob eam causam BE illud dici esse honestum, honestum esse BE quia laudetur a multis, sed quia tale sit, ut, vel si ignorarent id homines, vel si obmutuissent, sua tamen pulchritudine esset specieque laudabile. itaque idem natura victus, cui obsisti non potest, dicit alio loco id, quod a te etiam paulo ante paulo ante ante paulo E ante populo B dictum est, non posse iucunde vivi nisi etiam honeste. 2.81. Et quidem iure fortasse, sed tamen non gravissimum est testimonium multitudinis. in omni enim arte vel studio vel quavis scientia vel in ipsa virtute optimum quidque rarissimum est. ac mihi quidem, quod et ipse bonus vir fuit et multi Epicurei et Epicurei et Lamb. et epicurei A et epicurij N 1 epicurei (epicuri E) sunt BE epicurei RV epicurij N 2 fuerunt et hodie sunt et in amicitiis fideles et in omni vita constantes et graves nec voluptate, sed sed se A 1 BER officio consilia moderantes, hoc videtur maior vis honestatis et minor voluptatis. ita enim vivunt quidam, ut eorum vita refellatur oratio. atque ut ceteri dicere existimantur melius quam facere, sic hi mihi videntur facere melius quam dicere. 2.28.  "This classification of the desires is then a subject on which Epicurus is fond of enlarging. Not that I find fault with him for that; we expect so great and famous a philosopher to maintain his dogmas boldly. But he often seems unduly eager to approve of pleasure in the common acceptation of the term, for this occasionally lands him in a very awkward position. It conveys the impression that there is no action so base but that he would be ready to commit it for the sake of pleasure, provided he were guaranteed against detection. Afterwards, put to the blush by this conclusion (for the force of natural instinct after all is overwhelming), he turns for refuge to the assertion that nothing can enhance the pleasure of freedom from pain. 'Oh but,' we urge, 'your static condition of feeling no pain is not what is termed pleasure at all.' — 'I don't trouble about the name,' he replies. — 'Well, but the thing itself is absolutely different.' — 'Oh, I can find hundreds and thousands of people less precise and troublesome than yourselves, who will be glad to accept as true anything I like to teach them.' — 'Then why do we not go a step further and argue that, if not to feel pain is the highest pleasure, therefore not to feel pleasure is the greatest pain? Why does not this hold good?' — 'Because the opposite of pain is not pleasure but absence of pain.' 2.49.  Do you realize how vast a difference of opinion this is? Here is a famous philosopher, whose influence has spread not only over Greece and Italy but throughout all barbarian lands as well, protesting that he cannot understand what Moral Worth is, if it does not consist in pleasure; unless indeed it be that which wins the approval and applause of the multitude. For my part I hold that what is popular is often positively base, and that, if ever it is not base, this is only when the multitude happens to applaud something that is right and praiseworthy in and for itself; which even so is not called 'moral' (honourable) because it is widely applauded, but because it is of such a nature that even if men were unaware of its existence, or never spoke of it, it would still be worthy of praise for its own beauty and loveliness. Hence Epicurus is compelled by the irresistible force of instinct to say in another passage what you also said just now, that it is impossible to live pleasantly without also living morally (honourably). 2.81.  'But he won many disciples.' Yes, and perhaps he deserved to do so; but still the witness of the crowd does not carry much weight; for as in every art or study, or science of any kind, so in right conduct itself, supreme excellence is extremely rare. And to my mind the fact that Epicurus himself was a good man and that many Epicureans both have been and to‑day are loyal to their friends, consistent and high-principled throughout their lives, ruling their conduct by duty and not by pleasure, — all this does but enforce the value of moral goodness and diminish that of pleasure. The fact is that some persons' lives and behaviour refute the principles they profess. Most men's words are thought to be better than their deeds; these people's deeds on the contrary seem to me better than their words.
2. Cicero, On Duties, 1.13, 1.25, 2.28, 2.49 (2nd cent. BCE - 1st cent. BCE) 1.13. In primisque hominis est propria veri inquisitio atque investigatio. Itaque cum sumus necessariis negotiis curisque vacui, tum avemus aliquid videre, audire, addiscere cognitionemque rerum aut occultarum aut admirabilium ad beate vivendum necessariam ducimus. Ex quo intellegitur, quod verum, simplex sincerumque sit, id esse naturae hominis aptissimum. Huic veri videndi cupiditati adiuncta est appetitio quaedam principatus, ut nemini parere animus bene informatus a natura velit nisi praecipienti aut docenti aut utilitatis causa iuste et legitime imperanti; ex quo magnitudo animi exsistit humanarumque rerum contemptio. 1.25. Expetuntur autem divitiae cum ad usus vitae necessarios, tum ad perfruendas voluptates. In quibus autem maior est animus, in iis pecuniae cupiditas spectat ad opes et ad gratificandi facultatem, ut nuper M. Crassus negabat ullam satis magnam pecuniam esse ei, qui in re publica princeps vellet esse, cuius fructibus exercitum alere non posset. Delectant etiam magnifici apparatus vitaeque cultus cum elegantia et copia; quibus rebus effectum est, ut infinita pecuniae cupiditas esset. Nec vero rei familiaris amplificatio nemini nocens vituperanda est, sed fugienda semper iniuria est. 2.28. Itaque vexatis ac perditis exteris nationibus ad exemplum amissi imperii portari in triumpho Massiliam vidimus et ex ea urbe triumphari, sine qua numquam nostri imperatores ex Transalpinis bellis triumpharunt. Multa praeterea commemorarem nefaria in socios, si hoc uno quicquam sol vidisset indignius, lure igitur plectimur. Nisi enim multorum impunita scelera tulissemus, numquam ad unum tanta pervenisset licentia; a quo quidem rei familiaris ad paucos, cupiditatum ad multos improbos venit hereditas. 2.49. Sed cum sint plura causarum genera, quae eloquentiam desiderent, multique in nostra re publica adulescentes et apud iudices et apud populum et apud senatum dicendo laudem assecuti sint, maxima est admiratio in iudiciis. Quorum ratio duplex est. Nam ex accusatione et ex defensione constat; quarum etsi laudabilior est defensio, tamen etiam accusatio probata persaepe est. Dixi paulo ante de Crasso; idem fecit adulescens M. Antonius. Etiam P. Sulpici eloquentiam accusatio illustravit, cum seditiosum et inutilem civem, C. Norbanum, in iudicium vocavit. 1.25.  Again, men seek riches partly to supply the needs of life, partly to secure the enjoyment of pleasure. With those who cherish higher ambitions, the desire for wealth is entertained with a view to power and influence and the means of bestowing favours; Marcus Crassus, for example, not long since declared that no amount of wealth was enough for the man who aspired to be the foremost citizen of the state, unless with the income from it he could maintain an army. Fine establishments and the comforts of life in elegance and abundance also afford pleasure, and the desire to secure it gives rise to the insatiable thirst for wealth. Still, I do not mean to find fault with the accumulation of property, provided it hurts nobody, but unjust acquisition of it is always to be avoided. 2.28.  And so, when foreign nations had been oppressed and ruined, we have seen a model of Marseilles carried in a triumphal procession, to serve as proof to the world that the supremacy of the people had been forfeited; and that triumph we saw celebrated over a city without whose help our generals have never gained a triumph for their wars beyond the Alps. I might mention many other outrages against our allies, if the sun had ever beheld anything more infamous than this particular one. Justly, therefore, are we being punished. For if we had not allowed the crimes of many to go unpunished, so great licence would never have centred in one individual. His estate descended by inheritance to but a few individuals, his ambitions to many scoundrels. 2.49.  But while there are occasions of many kinds that call for eloquence, and while many young men in our republic have obtained distinction by their speeches in the courts, in the popular assemblies, and in the senate, yet it is the speeches before our courts that excite the highest admiration. The classification of forensic speeches also is a twofold one: they are divided into arguments for the prosecution and arguments for the defence. And while the side of the defence is more honourable, still that of the prosecution also has very often established a reputation. I spoke of Crassus a moment ago; Marcus Antonius, when a youth, had the same success. A prosecution brought the eloquence of Publius Sulpicius into favourable notice, when he brought an action against Gaius Norbanus, a seditious and dangerous citizen.
3. Cicero, Letters To His Friends, 15.16, 15.19.2 (2nd cent. BCE - 1st cent. BCE)
4. Cicero, Tusculan Disputations, 2.7, 3.50, 4.3.7, 4.7 (2nd cent. BCE - 1st cent. BCE) 2.7. est enim quoddam genus eorum qui se se add. K 2 philosophos appellari apellari VG 1 volunt, quorum dicuntur esse Latini sane multi libri; quos non contemno equidem, quippe quos numquam legerim; sed quia profitentur ipsi illi, qui eos scribunt, se neque distincte neque distribute neque eleganter eliganter V 1 R 2? H neque ornate scribere, lectionem sine ulla delectatione neglego. negle go R 1 quid enim dicant et quid sentiant i qui sunt ab ea disciplina, nemo ne add. ed. Lb. in mg. mediocriter quidem doctus ignorat. quam ob rem, quoniam quem ad modum dicant ipsi non laborant, cur legendi sint nisi ipsi inter se qui idem qui idem R quidem GKV 1 H sentiunt, non intellego. intelligo KR c? 3.50. Et queruntur quidam Epicurei, viri optimi—nam nullum genus est minus malitiosum—, me studiose dicere contra Epicurum. ita credo, de honore aut de dignitate contendimus. mihi summum in animo bonum videtur, illi autem in corpore, videtur in corp. K 1 mihi in virtute, illi in voluptate. et illi pugt, et quidem vicinorum fidem implorant—multi autem sunt, qui statim convolent —; ego sum is qui dicam me non laborare, actum habiturum, quod egerint. 4.7. post Amafinium ammafinius K 1 ( alt. m eras. ) autem multi eiusdem aemuli rationis multa cum scripsissent, Italiam totam occupaverunt, quodque maxumum argumentum est non dici illa subtiliter, sumtiliter GV 1 quod et tam et tam Dav. etiam X facile ediscantur et ab indoctis probentur, id illi firmamentum esse disciplinae putant. Sed defendat, quod quod s V rec quo X quisque sentit; sunt enim iudicia libera: nos institutum tenebimus nullisque nulliusque Bentl. sed cf. 441, 25 unius disciplinae legibus adstricti, quibus in philosophia necessario pareamus, quid sit in quaque re maxime probabile, semper requiremus. requiremus cf. nat. deor. 2, 96 quod cum saepe alias, tum nuper in Tusculano studiose egimus. itaque expositis tridui disputationibus discipulationibus G 1 quartus dies hoc libro concluditur. ut enim in inferiorem ambulationem descendimus, quod feceramus idem superioribus diebus, acta res est sic: Dicat, si quis volt, qua de re disputari velit.
5. Cicero, Academica Posteriora, 1.2.6 (1st cent. BCE - 1st cent. BCE)
6. Mishnah, Avot, 1 (1st cent. CE - 3rd cent. CE)
7. Plutarch, It Is Impossible To Live Pleasantly In The Manner of Epicurus, None (1st cent. CE - 2nd cent. CE)
8. Seneca The Younger, De Vita Beata (Dialogorum Liber Vii), 13 (1st cent. CE - 1st cent. CE)
9. Diogenes Laertius, Lives of The Philosophers, 10.6-10.7, 10.10, 10.22 (3rd cent. CE - 3rd cent. CE) 10.6. It is added that he corresponded with many courtesans, and especially with Leontion, of whom Metrodorus also was enamoured. It is observed too that in his treatise On the Ethical End he writes in these terms: I know not how to conceive the good, apart from the pleasures of taste, sexual pleasures, the pleasures of sound and the pleasures of beautiful form. And in his letter to Pythocles: Hoist all sail, my dear boy, and steer clear of all culture. Epictetus calls him preacher of effeminacy and showers abuse on him.Again there was Timocrates, the brother of Metrodorus, who was his disciple and then left the school. He in the book entitled Merriment asserts that Epicurus vomited twice a day from over-indulgence, and goes on to say that he himself had much ado to escape from those notorious midnight philosophizings and the confraternity with all its secrets; 10.7. further, that Epicurus's acquaintance with philosophy was small and his acquaintance with life even smaller; that his bodily health was pitiful, so much so that for many years he was unable to rise from his chair; and that he spent a whole mina daily on his table, as he himself says in his letter to Leontion and in that to the philosophers at Mitylene. Also that among other courtesans who consorted with him and Metrodorus were Mammarion and Hedia and Erotion and Nikidion. He alleges too that in his thirty-seven books On Nature Epicurus uses much repetition and writes largely in sheer opposition to others, especially to Nausiphanes, and here are his own words: Nay, let them go hang: for, when labouring with an idea, he too had the sophist's off-hand boastfulness like many another servile soul; 10.10. his gratitude to his parents, his generosity to his brothers, his gentleness to his servants, as evidenced by the terms of his will and by the fact that they were members of the School, the most eminent of them being the aforesaid Mys; and in general, his benevolence to all mankind. His piety towards the gods and his affection for his country no words can describe. He carried deference to others to such excess that he did not even enter public life. He spent all his life in Greece, notwithstanding the calamities which had befallen her in that age; when he did once or twice take a trip to Ionia, it was to visit his friends there. Friends indeed came to him from all parts and lived with him in his garden. 10.22. And when near his end he wrote the following letter to Idomeneus:On this blissful day, which is also the last of my life, I write this to you. My continual sufferings from strangury and dysentery are so great that nothing could augment them; but over against them all I set gladness of mind at the remembrance of our past conversations. But I would have you, as becomes your life-long attitude to me and to philosophy, watch over the children of Metrodorus.Such were the terms of his will.Among his disciples, of whom there were many, the following were eminent: Metrodorus, the son of Athenaeus (or of Timocrates) and of Sande, a citizen of Lampsacus, who from his first acquaintance with Epicurus never left him except once for six months spent on a visit to his native place, from which he returned to him again.
10. Epicurus, Vatican Sayings, 41
11. Epicurus, Kuriai Doxai, 28, 27

Subjects of this text:

subject	book bibliographic info
action, and cult	Mackey, Belief and Cult: Rethinking Roman Religion (2022) 212
aetiology	Mackey, Belief and Cult: Rethinking Roman Religion (2022) 212
anger / irascibility, natural (ὀργή)	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 179
apollonius, of tyana	Athanassaki and Titchener, Plutarch's Cities (2022) 299
aristophanes	Athanassaki and Titchener, Plutarch's Cities (2022) 299
aristotle	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 534
atheism, atheists	Athanassaki and Titchener, Plutarch's Cities (2022) 299
athenaeus	Gordon, The Invention and Gendering of Epicurus (2012) 15, 19
audience	Athanassaki and Titchener, Plutarch's Cities (2022) 299
belief, in gods/goddesses	Mackey, Belief and Cult: Rethinking Roman Religion (2022) 212
belief, religious	Mackey, Belief and Cult: Rethinking Roman Religion (2022) 212
cicero	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 520
city (polis) / citizen	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 520
cosmos (visible world, universe) / cosmology, greco-roman / mediterranean world	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 520
cult, action	Mackey, Belief and Cult: Rethinking Roman Religion (2022) 212
cult, epicurean	Mackey, Belief and Cult: Rethinking Roman Religion (2022) 212
cult	Athanassaki and Titchener, Plutarch's Cities (2022) 299
damis, epicurean	Athanassaki and Titchener, Plutarch's Cities (2022) 299
damis, in philostratus apollonius	Athanassaki and Titchener, Plutarch's Cities (2022) 299
de rerum natura (lucretius)	Mackey, Belief and Cult: Rethinking Roman Religion (2022) 212
death/dying	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 29
debate	Athanassaki and Titchener, Plutarch's Cities (2022) 299
dialogue	Athanassaki and Titchener, Plutarch's Cities (2022) 299
diogenes, of oenoanda	Athanassaki and Titchener, Plutarch's Cities (2022) 299
diogenes laertius	Athanassaki and Titchener, Plutarch's Cities (2022) 299; Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 520; Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 29
disposition (διάθεσις)	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 29, 179
doctrines (dogma, decreta)	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 520
drama	Athanassaki and Titchener, Plutarch's Cities (2022) 299
epicureans, and food	Gordon, The Invention and Gendering of Epicurus (2012) 15, 19
epicurus, epicurean	Athanassaki and Titchener, Plutarch's Cities (2022) 299
epicurus	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 520
frankness	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 179
friends/friendship	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 29, 179
gratitude	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 179
greeks, ancient	Mackey, Belief and Cult: Rethinking Roman Religion (2022) 212
homer	Gordon, The Invention and Gendering of Epicurus (2012) 19
hospitality	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 29
idomeneus	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 29
italy	Mackey, Belief and Cult: Rethinking Roman Religion (2022) 212
kindness, feigned	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 179
kindness	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 29
knowledge (epistēmē, gnōsis) / epistemology	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 520
kosmopolites, intellectual	Athanassaki and Titchener, Plutarch's Cities (2022) 299
latin	Mackey, Belief and Cult: Rethinking Roman Religion (2022) 212
library	Athanassaki and Titchener, Plutarch's Cities (2022) 299
lists	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 534
lucretius	Mackey, Belief and Cult: Rethinking Roman Religion (2022) 212
memories	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 29
moral milieu / moral universe vii	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 520
new comedy	Gordon, The Invention and Gendering of Epicurus (2012) 19
odysseus	Gordon, The Invention and Gendering of Epicurus (2012) 19
pain	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 29
patriarchal school	Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 72
pharisees	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 534
philodemus	Gordon, The Invention and Gendering of Epicurus (2012) 19
philosophers	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 534
philosophical schools	Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 72
philosophy, as way of life	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 534
philosophy, education in	Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 72
philostratus	Athanassaki and Titchener, Plutarch's Cities (2022) 299
pietas	Mackey, Belief and Cult: Rethinking Roman Religion (2022) 212
plato	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 534
platonism (middle / imperial) vi–viii	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 520
pleasure	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 179
plutarch	Gordon, The Invention and Gendering of Epicurus (2012) 1
psychological mode, desire	Mackey, Belief and Cult: Rethinking Roman Religion (2022) 212
pudicitia	Gordon, The Invention and Gendering of Epicurus (2012) 1
rabbinic education	Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 72
religion, in antiquity	Mackey, Belief and Cult: Rethinking Roman Religion (2022) 212
religion	Athanassaki and Titchener, Plutarch's Cities (2022) 299
rhetoric	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 179
roman society, elites of	Mackey, Belief and Cult: Rethinking Roman Religion (2022) 212
sacrifice	Athanassaki and Titchener, Plutarch's Cities (2022) 299
sage (wise person), non-sage / barbarian	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 520
scholarchs'	Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 72
school (scholē) / sect (hairesis)	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 520
schools	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 534
seneca (the younger)	Gordon, The Invention and Gendering of Epicurus (2012) 1
shechemites	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 534
slander	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 29
sotion	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 534
stoic	Athanassaki and Titchener, Plutarch's Cities (2022) 299
stoicism	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 534; Gordon, The Invention and Gendering of Epicurus (2012) 1, 19
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) 520
student / disciple	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 520
students	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 179
superstition	Athanassaki and Titchener, Plutarch's Cities (2022) 299
teachers/teaching	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 179
theology	Athanassaki and Titchener, Plutarch's Cities (2022) 299
timocles	Athanassaki and Titchener, Plutarch's Cities (2022) 299
timocrates, delightful people and	Gordon, The Invention and Gendering of Epicurus (2012) 15
timocrates	Gordon, The Invention and Gendering of Epicurus (2012) 15
timon of phlius	Gordon, The Invention and Gendering of Epicurus (2012) 15, 19
vice	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 29
vii–viii	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 520
virtue	Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 179
zeno	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 534