Tiresias: The Ancient Mediterranean Religions Source Database

4479

Diogenes Laertius, Lives Of The Philosophers, 4.32-4.33
nan He also attended the lectures of the geometer Hipponicus, at whom he pointed a jest as one who was in all besides a listless, yawning sluggard but yet proficient in his subject. Geometry, he said, must have flown into his mouth while it was agape. When this man's mind gave way, Arcesilaus took him to his house and nursed him until he was completely restored. He took over the school on the death of Crates, a certain Socratides having retired in his favour. According to some, one result of his suspending judgement on all matters was that he never so much as wrote a book. Others relate that he was caught revising some works of Crantor, which according to some he published, according to others he burnt. He would seem to have held Plato in admiration, and he possessed a copy of his works.
nan Some represent him as emulous of Pyrrho as well. He was devoted to dialectic and adopted the methods of argument introduced by the Eretrian school. On account of this Ariston said of him:Plato the head of him, Pyrrho the tail, midway Diodorus.And Timon speaks of him thus:Having the lead of Menedemus at his heart, he will run either to that mass of flesh, Pyrrho, or to Diodorus.And a little farther on he introduces him as saying:I shall swim to Pyrrho and to crooked Diodorus.He was highly axiomatic and concise, and in his discourse fond of distinguishing the meaning of terms. He was satirical enough, and outspoken.

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

6 results
1. Cicero, Academica, 1.24-1.29, 1.44 (2nd cent. BCE - 1st cent. BCE) 1.24. De cf. Lact. inst. 7,3,1 natura autem (id enim sequebatur) ita dicebant docebant *g ut eam dividerent in res duas, ut altera esset efficiens, altera autem quasi huic se praebens, eaque ea qua Man. ex qua Turn. ex eaque Mue. ea nominativus efficeretur efficerentur *gr 1 aliquid. in eo quod efficeret vim esse censebant, in eo autem quod efficeretur tantum modo tantum modo om. *d materiam quandam; in utroque tamen utrumque: neque enim materiam ipsam cohaerere potuisse si nulla vi contineretur, neque vim sine aliqua materia; nihil est enim quod non alicubi esse cogatur. sed quod ex utroque, id iam corpus et quasi qualitatem quandam nominabant—dabitis habitis *g enim profecto ut in rebus inusitatis, quod Graeci ipsi faciunt a quibus haec iam diu tractantur, utamur verbis interdum inauditis.' 1.25. Nos vero inquit Atticus; quin etiam Graecis licebit utare cum voles, si te Latina forte deficient. VA. Bene sane facis; sed enitar ut ut in p 1 Latine loquar, nisi in huiusce eiusce *gx modi verbis ut philosophiam aut rhetoricam aut physicam aut dialecticam appellem, quibus ut aliis multis consuetudo iam utitur pro Latinis. qualitates s cf. Mart. Cap. 5, 510 igitur appellavi quas poio/thtas Graeci vocant, quod ipsum apud Graecos non est vulgi verbum sed philosophorum, atque id in multis; dialecticorum vero verba nulla sunt publica, suis utuntur. et id quidem commune omnium fere est artium; s. cf. fin. 3, 3 nat. deor. 1, 44 frg. inc. K 10 Hier. in Gal. 3, 26 aut enim nova sunt rerum novarum facienda nomina aut ex aliis transferenda. quod si Graeci faciunt qui in his rebus tot iam saecla versantur, quanto id nobis magis m. n. *d n. maius p p smn concedendum est, qui haec nunc primum tractare conamur. 1.26. 'Tu vero' inquam Varro bene etiam meriturus mihi videris de tuis civibus, si eos non modo copia rerum auxeris, ut effecisti, ut fecisti s uti f- RKl. sed etiam verborum. VA. Audebimus ergo inquit 'novis verbis uti te auctore, si necesse erit. erit *gpx est w —earum igitur qualitatum sunt aliae principes aliae ex his ortae. principes sunt unius modi et simplices; ex his autem ortae variae sunt et quasi multiformes. itaque aer (hoc inde ab hoc rursus deest s hoc om. *d quoque utimur enim enim iam Ha. pro Latino) et et 1 om. *d ignis et aqua et terra prima primae s sunt; ex his autem ortae animantium formae earumque rerum quae gignuntur e terra. ergo illa initia et ut e Graeco vertam elementa dicuntur; e quibus aer et ignis movendi vim habent et efficiendi, reliquae partes accipiendi et quasi patiendi, aquam dico et terram. quintum genus, e quo essent astra mentesque, singulare singulares *gw eorumque quattuor quae supra dixi dissimile Aristoteles Arist. cf. AKail diss. phil. Vind. 11, 90 quoddam esse rebatur. 1.27. Sed subiectam putant putant x -at *d -abant *g omnibus sine ulla specie atque carentem omni illa qualitate (faciamus enim tractando usitatius hoc verbum et tritius) materiam quandam, ex qua omnia expressa atque effecta efficat Turn. sint, quae tota omnia accipere possit possit x -sunt *g -sint *dn omnibusque modis mutari mutari s ? Dav. -re *g*d atque ex omni parte eoque eque *g eamque Chr. etiam interire, non in nihilum sed in suas partes, quae infinite secari ac dividi possint, cum sit nihil omnino in rerum natura minimum quod dividi nequeat. quae autem moveantur omnia intervallis moveri, quae intervalla item infinite dividi possint. 1.28. et cum ita moveatur illa vis quam qualitatem esse diximus, et cum sic ultro citroque introque p in utroque w versetur, et materiam ipsam totam totam ipsam *g penitus commutari putant et illa effici quae appellant qualia; e quibus in in del. Dav. omni natura cohaerente cohaerente *gp m x cohercente *d et continuata cum omnibus suis partibus unum unum om. *d effectum esse mundum, extra quem nulla pars materiae mat. par *g sit nullumque corpus. Partis autem esse mundi omnia quae insint in eo, quae natura sentiente teneantur, in qua ratio perfecta insit, quae sit eadem sempiterna (nihil enim valentius esse a quo intereat); 1.29. quam vim animum esse dicunt mundi, eandemque esse esse 2 om. *g mentem sapientiamque perfectam, quem deum appellant, omniumque rerum quae sunt sint Mue. ei subiectae quasi prudentiam providentiam Lb. quandam procurantem caelestia maxime, deinde in terris ea quae pertineant pertinent r 1 wm ad homines; quam interdum eandem necessitatem appellant, quia nihil aliter possit atque ab ea constitutum sit, inter dum interdum p 1, idem et item p m inter *g*d seriem causarum Pl. * * * quasi fatalem et immutabilem continuationem ordinis sempiterni, non no num p numquam quidem quidem om. *g eandem fortunam, quod efficiat multa improvisa et et s ? Lb. haec *g*d ac Ha. necopinata nobis propter obscuritatem ignorationemque causarum. fortunam — — quod multa eff. inopinata nobis ... causarum Lact. inst. 3, 29, 3, cf. ibid. 18 (ign. rerum atque caus.) 1.44. Tum ego Cum Zenone inquam “ut accepimus Arcesilas sibi omne certamen instituit, non pertinacia aut studio vincendi ut quidem mihi quidem mihi *gp videtur, sed earum rerum obscuritate, quae ad confessionem ignorationis adduxerant Socratem et vel ut iam ante et iam ante Dav. ad Lact. epit. 32 et ueluti amantes *g*d Socratem Democritum Anaxagoram Empedoclem omnes paene veteres, qui nihil cognosci nihil percipi nihil sciri posse dixerunt, angustos sensus imbecillos inbecilles p 1 sgf animos brevia curricula vitae et et om. sgf ut Democritus cf. p. 43, 13 in profundo veritatem esse demersam, demersam gfx dim- smnp m diuersam *d opinionibus et institutis omnia teneri, nihil veritati ueritate *g relinqui, deinceps deinceps denique Bentl. densis IACvHeusde ' Cic. filopla/twn ' ( 1836 ) 236 n. 1 omnia tenebris circumfusa esse dixerunt. cf. Lact. inst. 3, 4, 11. 28, 12 s. 30, 6 Democr. fr. 117 Deiels Emped. fr. 2 D. ( Kranz Herm. 47, 29 n. 2 )
2. Cicero, On The Ends of Good And Evil, 5.13-5.14 (2nd cent. BCE - 1st cent. BCE) 5.13. namque horum posteri meliores illi quidem mea sententia quam reliquarum philosophi disciplinarum, sed ita degenerant, ut ipsi ex se nati esse videantur. primum Theophrasti, Strato, physicum se voluit; in quo etsi est magnus, tamen nova pleraque et perpauca de moribus. huius, Lyco, lyco V lico R lisias et N 2 ( versu ultra marg. continuato; ex priore script. lic cognosci posse videtur ); om. BE spatio vacuo rel. oratione locuples, rebus ipsis ipsi rebus R ieiunior. concinnus deinde et elegans huius, Aristo, sed ea, quae desideratur a magno philosopho, gravitas, in eo non fuit; scripta sane et multa et polita, sed nescio quo pacto auctoritatem oratio non habet. 5.14. praetereo multos, in his doctum hominem et suavem, Hieronymum, quem iam cur Peripateticum appellem nescio. summum enim bonum exposuit vacuitatem doloris; qui autem de summo bono dissentit de tota philosophiae ratione dissentit. Critolaus imitari voluit antiquos, et quidem est gravitate proximus, et redundat oratio, ac tamen ne is is his R quidem in patriis institutis add. Brem. manet. Diodorus, eius auditor, adiungit ad honestatem vacuitatem doloris. hic hic his R quoque suus est de summoque bono dissentiens dici vere Peripateticus non potest. antiquorum autem sententiam Antiochus noster mihi videtur persequi diligentissime, quam eandem Aristoteli aristotilis R, N ( fort. corr. ex aristotili), V fuisse et Polemonis docet. 5.13.  Let us then limit ourselves to these authorities. Their successors are indeed in my opinion superior to the philosophers of any other school, but are so unworthy of their ancestry that one might imagine them to have been their own teachers. To begin with, Theophrastus's pupil Strato set up to be a natural philosopher; but great as he is in this department, he is nevertheless for the most part an innovator; and on ethics he has hardly anything. His successor Lyco has a copious style, but his matter is somewhat barren. Lyco's pupil Aristo is polished and graceful, but has not the authority that we expect to find in a great thinker; he wrote much, it is true, and he wrote well, but his style is somehow lacking in weight. 5.14.  "I pass over a number of writers, including the learned and entertaining Hieronymus. Indeed I know no reason for calling the latter a Peripatetic at all; for he defined the Chief Good as freedom from pain: and to hold a different view of the Chief Good is to hold a different system of philosophy altogether. Critolaus professed to imitate the ancients; and he does in fact come nearest to them in weight, and has a flowing style; all the same, even he is not true to the principles of his ancestors. Diodorus, his pupil, couples with Moral Worth freedom from pain. He too stands by himself; differing about the Chief Good he cannot correctly be called a Peripatetic. Our master Antiochus seems to me to adhere most scrupulously to the doctrine of the ancients, which according to his teaching was common to Aristotle and to Polemo.
3. Cicero, On Invention, 15 (2nd cent. BCE - 1st cent. BCE)
4. Diogenes Laertius, Lives of The Philosophers, 4.2, 4.22, 4.29, 7.4, 7.12, 7.162-7.163, 7.183 (3rd cent. CE - 3rd cent. CE) 4.2. It was said that among those who attended his lectures were the two women who had been pupils of Plato, Lastheneia of Mantinea and Axiothea of Phlius. And at the time Dionysius in a letter says derisively, We may judge of your wisdom by the Arcadian girl who is your pupil. And, whereas Plato exempted from fees all who came to him, you levy tribute on them and collect it whether they will or no. According to Diodorus in the first book of his Memorabilia, Speusippus was the first to discern the common element in all studies and to bring them into connexion with each other so far as that was possible. 4.22. Hence Arcesilaus, who had quitted Theophrastus and gone over to their school, said of them that they were gods or a remt of the Golden Age. They did not side with the popular party, but were such as Dionysodorus the flute-player is said to have claimed to be, when he boasted that no one ever heard his melodies, as those of Ismenias were heard, either on shipboard or at the fountain. According to Antigonus, their common table was in the house of Crantor; and these two and Arcesilaus lived in harmony together. Arcesilaus and Crantor shared the same house, while Polemo and Crates lived with Lysicles, one of the citizens. Crates, as already stated, was the favourite of Polemo and Arcesilaus of Crantor. 4.29. At first, before he left Pitane for Athens, he was a pupil of the mathematician Autolycus, his fellow-countryman, and with him he also travelled to Sardis. Next he studied under Xanthus, the musician, of Athens; then he was a pupil of Theophrastus. Lastly, he crossed over to the Academy and joined Crantor. For while his brother Moereas, who has already been mentioned, wanted to make him a rhetorician, he was himself devoted to philosophy, and Crantor, being enamoured of him, cited the line from the Andromeda of Euripides:O maiden, if I save thee, wilt thou be grateful to me?and was answered with the next line:Take me, stranger, whether for maidservant or for wife. 7.4. For a certain space, then, he was instructed by Crates, and when at this time he had written his Republic, some said in jest that he had written it on Cynosura, i.e. on the dog's tail. Besides the Republic he wrote the following works:of Life according to Nature.of Impulse, or Human Nature.of Emotions.of Duty.of Law.of Greek Education.of Vision.of the Whole World.of Signs.Pythagorean Questions.Universals.of Varieties of Style.Homeric Problems, in five books.of the Reading of Poetry.There are also by him:A Handbook of Rhetoric.Solutions.Two books of Refutations.Recollections of Crates.Ethics.This is a list of his writings. But at last he left Crates, and the men above mentioned were his masters for twenty years. Hence he is reported to have said, I made a prosperous voyage when I suffered shipwreck. But others attribute this saying of his to the time when he was under Crates. 7.12. Thraso of the deme Anacaea, Philocles of Peiraeus, Phaedrus of Anaphlystus, Medon of Acharnae, Micythus of Sypalettus, and Dion of Paeania have been elected commissioners for the making of the crown and the building.These are the terms of the decree.Antigonus of Carystus tells us that he never denied that he was a citizen of Citium. For when he was one of those who contributed to the restoration of the baths and his name was inscribed upon the pillar as Zeno the philosopher, he requested that the words of Citium should be added. He made a hollow lid for a flask and used to carry about money in it, in order that there might be provision at hand for the necessities of his master Crates. 7.162. After meeting Polemo, says Diocles of Magnesia, while Zeno was suffering from a protracted illness, he recanted his views. The Stoic doctrine to which he attached most importance was the wise man's refusal to hold mere opinions. And against this doctrine Persaeus was contending when he induced one of a pair of twins to deposit a certain sum with Ariston and afterwards got the other to reclaim it. Ariston being thus reduced to perplexity was refuted. He was at variance with Arcesilaus; and one day when he saw an abortion in the shape of a bull with a uterus, he said, Alas, here Arcesilaus has had given into his hand an argument against the evidence of the senses. 7.163. When some Academic alleged that he had no certainty of anything, Ariston said, Do you not even see your neighbour sitting by you? and when the other answered No, he rejoined,Who can have blinded you? who robbed you of luminous eyesight?The books attributed to him are as follows:Exhortations, two books.of Zeno's Doctrines.Dialogues.Lectures, six books.Dissertations on Philosophy, seven books.Dissertations on Love.Commonplaces on Vainglory.Notebooks, twenty-five volumes.Memorabilia, three books.Anecdotes, eleven books.Against the Rhetoricians.An Answer to the Counter-pleas of Alexinus.Against the Dialecticians, three books.Letters to Cleanthes, four books.Panaetius and Sosicrates consider the Letters to be alone genuine; all the other works named they attribute to Ariston the Peripatetic. 7.183. At wine-parties he used to behave quietly, though he was unsteady on his legs; which caused the woman-slave to say, As for Chrysippus, only his legs get tipsy. His opinion of himself was so high that when some one inquired, To whom shall I entrust my son? he replied, To me: for, if I had dreamt of there being anyone better than myself, I should myself be studying with him. Hence, it is said, the application to him of the line:He alone has understanding; the others flit shadow-like around;andBut for Chrysippus, there had been no Stoa.
5. Eusebius of Caesarea, Preparation For The Gospel, 14.6.4-14.6.6, 14.6.12-14.6.13 (3rd cent. CE - 4th cent. CE)
6. Augustine, Contra Academicos, 3.38 (4th cent. CE - 5th cent. CE)

Subjects of this text:

subject	book bibliographic info
academic sceptics	Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 105
academics,the academy	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 97, 100, 102, 105, 106
academics	Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 105
academy,sceptical	Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 105
academy	Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 105
antiochus of ascalon	Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 105
arcesilaus	Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 105
aristippus	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 97, 113
aristo of chios	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 102, 106
aristotle	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 97
athens,athenians	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 102, 113
augustine	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 102, 106
belief (doxa)	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 106
chrysippus	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 97, 106
cicero,on academic sceptics	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 97, 102, 106
cleanthes	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 106
clitomachus	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 97
crantor	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 97, 100, 105
crates of athens	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 100, 105, 106
determinism,dialectic	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 102, 105
diodorus cronus	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 102
diogenes of sinope	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 97
epicurus,on nature and the self	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 97
epoche	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 106
homer	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 105
katalepsis,kataleptic impression	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 102
mathematics	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 105
numenius	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 102, 106
persaeus	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 106
philo of larisa	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 102
philo of larissa	Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 105
philodemus	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 100
plato	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 97, 100, 102, 105, 113
platonism,platonists	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 102
plutarch	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 97, 106
polemo	Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 105; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 100, 105, 106
pythagoras,pythagoreans	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 97
scepticism,academic	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 97, 105, 106
scepticism,pyrrhonean	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 102
scepticism	Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 105
sedley,d.	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 105
self-evidence	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 106
sextus empiricus	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 97, 106
socrates,influence on scepticism	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 102
socrates	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 105
soul	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 102
speusippus	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 100, 105
stoicism,stoics,epistemology of	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 102, 106
system	Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 105
theophrastus	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 100
varro (ciceros character)	Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 105
wise man'	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 106
xenocrates	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 105
zeno of citium,and arcesilaus	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 102, 105, 106
zeno of citium	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 97