Tiresias: The Ancient Mediterranean Religions Source Database

4479

Diogenes Laertius, Lives Of The Philosophers, 7.136

nan In the beginning he was by himself; he transformed the whole of substance through air into water, and just as in animal generation the seed has a moist vehicle, so in cosmic moisture God, who is the seminal reason of the universe, remains behind in the moisture as such an agent, adapting matter to himself with a view to the next stage of creation. Thereupon he created first of all the four elements, fire, water, air, earth. They are discussed by Zeno in his treatise On the Whole, by Chrysippus in the first book of his Physics, and by Archedemus in a work On Elements. An element is defined as that from which particular things first come to be at their birth and into which they are finally resolved.

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

21 results
1. Aristotle, Generation of Animals, 2.3 (4th cent. BCE - 4th cent. BCE)
2. Philo of Alexandria, Questions On Genesis, 2.4 (1st cent. BCE - missingth cent. CE)
3. Philo of Alexandria, That God Is Unchangeable, 36, 35 (1st cent. BCE - missingth cent. CE) 35. for some bodies he has endowed with habit, others with nature, others with soul, and some with rational soul; for instance, he has bound stones and beams, which are torn from their kindred materials, with the most powerful bond of habit; and this habit is the inclination of the spirit to return to itself; for it begins at the middle and proceeds onwards towards the extremities, and then when it has touched the extreme boundary, it turns back again, until it has again arrived at the same place from which it originally started.
4. New Testament, John, 1.4, 4.24, 5.26 (1st cent. CE - 1st cent. CE) 1.4. In him was life, and the life was the light of men. 4.24. God is spirit, and those who worship him must worship in spirit and truth. 5.26. For as the Father has life in himself, even so he gave to the Son also to have life in himself.
5. Plutarch, On Common Conceptions Against The Stoics, None (1st cent. CE - 2nd cent. CE)
6. Plutarch, Placita Philosophorum (874D-911C), 1.6 (1st cent. CE - 2nd cent. CE)
7. Alcinous, Handbook of Platonism, 8 (2nd cent. CE - 2nd cent. CE)
8. Galen, On The Movement of Muscles, 4.402-4.403 (2nd cent. CE - 3rd cent. CE)
9. Galen, On The Doctrines of Hippocrates And Plato, 2.5.9-2.5.13 (2nd cent. CE - 3rd cent. CE)
10. Numenius of Apamea, Fragments, 17, 15 (2nd cent. CE - 2nd cent. CE)
11. Numenius of Apamea, Fragments, 17, 15 (2nd cent. CE - 2nd cent. CE)
12. Sextus Empiricus, Against Those In The Disciplines, 7.234 (2nd cent. CE - 2nd cent. CE)
13. Diogenes Laertius, Lives of The Philosophers, 7.4, 7.38, 7.42, 7.134-7.135, 7.137-7.140, 7.142-7.144, 7.147-7.157, 7.160-7.167 (3rd cent. CE - 3rd cent. CE) 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. 7.38. And furthermore the following according to Hippobotus were pupils of Zeno: Philonides of Thebes; Callippus of Corinth; Posidonius of Alexandria; Athenodorus of Soli; and Zeno of Sidon.I have decided to give a general account of all the Stoic doctrines in the life of Zeno because he was the founder of the School. I have already given a list of his numerous writings, in which he has spoken as has no other of the Stoics. And his tenets in general are as follows. In accordance with my usual practice a summary statement must suffice. 7.42. Now the part which deals with canons or criteria they admit as a means for the discovery of truth, since in the course of it they explain the different kinds of perceptions that we have. And similarly the part about definitions is accepted as a means of recognizing truth, inasmuch as things are apprehended by means of general notions. Further, by rhetoric they understand the science of speaking well on matters set forth by plain narrative, and by dialectic that of correctly discussing subjects by question and answer; hence their alternative definition of it as the science of statements true, false, and neither true nor false.Rhetoric itself, they say, has three divisions: deliberative, forensic, and panegyric. 7.134. They hold that there are two principles in the universe, the active principle and the passive. The passive principle, then, is a substance without quality, i.e. matter, whereas the active is the reason inherent in this substance, that is God. For he is everlasting and is the artificer of each several thing throughout the whole extent of matter. This doctrine is laid down by Zeno of Citium in his treatise On Existence, Cleanthes in his work On Atoms, Chrysippus in the first book of his Physics towards the end, Archedemus in his treatise On Elements, and Posidonius in the second book of his Physical Exposition. There is a difference, according to them, between principles and elements; the former being without generation or destruction, whereas the elements are destroyed when all things are resolved into fire. Moreover, the principles are incorporeal and destitute of form, while the elements have been endowed with form. 7.135. Body is defined by Apollodorus in his Physics as that which is extended in three dimensions, length, breadth, and depth. This is also called solid body. But surface is the extremity of a solid body, or that which has length and breadth only without depth. That surface exists not only in our thought but also in reality is maintained by Posidonius in the third book of his Celestial Phenomena. A line is the extremity of a surface or length without breadth, or that which has length alone. A point is the extremity of a line, the smallest possible mark or dot.God is one and the same with Reason, Fate, and Zeus; he is also called by many other names. 7.137. The four elements together constitute unqualified substance or matter. Fire is the hot element, water the moist, air the cold, earth the dry. Not but what the quality of dryness is also found in the air. Fire has the uppermost place; it is also called aether, and in it the sphere of the fixed stars is first created; then comes the sphere of the planets, next to that the air, then the water, and lowest of all the earth, which is at the centre of all things.The term universe or cosmos is used by them in three senses: (1) of God himself, the individual being whose quality is derived from the whole of substance; he is indestructible and ingenerable, being the artificer of this orderly arrangement, who at stated periods of time absorbs into himself the whole of substance and again creates it from himself. (2) 7.138. Again, they give the name of cosmos to the orderly arrangement of the heavenly bodies in itself as such; and (3) in the third place to that whole of which these two are parts. Again, the cosmos is defined as the individual being qualifying the whole of substance, or, in the words of Posidonius in his elementary treatise on Celestial Phenomena, a system made up of heaven and earth and the natures in them, or, again, as a system constituted by gods and men and all things created for their sake. By heaven is meant the extreme circumference or ring in which the deity has his seat.The world, in their view, is ordered by reason and providence: so says Chrysippus in the fifth book of his treatise On Providence and Posidonius in his work On the Gods, book iii. – inasmuch as reason pervades every part of it, just as does the soul in us. Only there is a difference of degree; in some parts there is more of it, in others less. 7.139. For through some parts it passes as a hold or containing force, as is the case with our bones and sinews; while through others it passes as intelligence, as in the ruling part of the soul. Thus, then, the whole world is a living being, endowed with soul and reason, and having aether for its ruling principle: so says Antipater of Tyre in the eighth book of his treatise On the Cosmos. Chrysippus in the first book of his work On Providence and Posidonius in his book On the Gods say that the heaven, but Cleanthes that the sun, is the ruling power of the world. Chrysippus, however, in the course of the same work gives a somewhat different account, namely, that it is the purer part of the aether; the same which they declare to be preeminently God and always to have, as it were in sensible fashion, pervaded all that is in the air, all animals and plants, and also the earth itself, as a principle of cohesion. 7.140. The world, they say, is one and finite, having a spherical shape, such a shape being the most suitable for motion, as Posidonius says in the fifth book of his Physical Discourse and the disciples of Antipater in their works on the Cosmos. Outside of the world is diffused the infinite void, which is incorporeal. By incorporeal is meant that which, though capable of being occupied by body, is not so occupied. The world has no empty space within it, but forms one united whole. This is a necessary result of the sympathy and tension which binds together things in heaven and earth. Chrysippus discusses the void in his work On Void and in the first book of his Physical Sciences; so too Apollophanes in his Physics, Apollodorus, and Posidonius in his Physical Discourse, book ii. But these, it is added [i.e. sympathy and tension], are likewise bodies. 7.142. The world, they hold, comes into being when its substance has first been converted from fire through air into moisture and then the coarser part of the moisture has condensed as earth, while that whose particles are fine has been turned into air, and this process of rarefaction goes on increasing till it generates fire. Thereupon out of these elements animals and plants and all other natural kinds are formed by their mixture. The generation and the destruction of the world are discussed by Zeno in his treatise On the Whole, by Chrysippus in the first book of his Physics, by Posidonius in the first book of his work On the Cosmos, by Cleanthes, and by Antipater in his tenth book On the Cosmos. Panaetius, however, maintained that the world is indestructible.The doctrine that the world is a living being, rational, animate and intelligent, is laid down by Chrysippus in the first book of his treatise On Providence, by Apollodorus in his Physics, and by Posidonius. 7.143. It is a living thing in the sense of an animate substance endowed with sensation; for animal is better than non-animal, and nothing is better than the world, ergo the world is a living being. And it is endowed with soul, as is clear from our several souls being each a fragment of it. Boethus, however, denies that the world is a living thing. The unity of the world is maintained by Zeno in his treatise On the Whole, by Chrysippus, by Apollodorus in his Physics, and by Posidonius in the first book of his Physical Discourse. By the totality of things, the All, is meant, according to Apollodorus, (1) the world, and in another sense (2) the system composed of the world and the void outside it. The world then is finite, the void infinite. 7.144. of the stars some are fixed, and are carried round with the whole heaven; others, the wandering stars or planets, have their special motions. The sun travels in an oblique path through the zodiac. Similarly the moon travels in a spiral path. The sun is pure fire: so Posidonius in the seventh book of his Celestial Phenomena. And it is larger than the earth, as the same author says in the sixth book of his Physical Discourse. Moreover it is spherical in shape like the world itself according to this same author and his school. That it is fire is proved by its producing all the effects of fire; that it is larger than the earth by the fact that all the earth is illuminated by it; nay more, the heaven beside. The fact too that the earth casts a conical shadow proves that the sun is greater than it. And it is because of its great size that it is seen from every part of the earth. 7.147. The deity, say they, is a living being, immortal, rational, perfect or intelligent in happiness, admitting nothing evil, taking providential care of the world and all that therein is, but he is not of human shape. He is, however, the artificer of the universe and, as it were, the father of all, both in general and in that particular part of him which is all-pervading, and which is called many names according to its various powers. They give the name Dia (Δία) because all things are due to (διά) him; Zeus (Ζῆνα) in so far as he is the cause of life (ζῆν) or pervades all life; the name Athena is given, because the ruling part of the divinity extends to the aether; the name Hera marks its extension to the air; he is called Hephaestus since it spreads to the creative fire; Poseidon, since it stretches to the sea; Demeter, since it reaches to the earth. Similarly men have given the deity his other titles, fastening, as best they can, on some one or other of his peculiar attributes. 7.148. The substance of God is declared by Zeno to be the whole world and the heaven, as well as by Chrysippus in his first book of the Gods, and by Posidonius in his first book with the same title. Again, Antipater in the seventh book of his work On the Cosmos says that the substance of God is akin to air, while Boethus in his work On Nature speaks of the sphere of the fixed stars as the substance of God. Now the term Nature is used by them to mean sometimes that which holds the world together, sometimes that which causes terrestrial things to spring up. Nature is defined as a force moving of itself, producing and preserving in being its offspring in accordance with seminal principles within definite periods, and effecting results homogeneous with their sources. 7.149. Nature, they hold, aims both at utility and at pleasure, as is clear from the analogy of human craftsmanship. That all things happen by fate or destiny is maintained by Chrysippus in his treatise De fato, by Posidonius in his De fato, book ii., by Zeno and by Boethus in his De fato, book i. Fate is defined as an endless chain of causation, whereby things are, or as the reason or formula by which the world goes on. What is more, they say that divination in all its forms is a real and substantial fact, if there is really Providence. And they prove it to be actually a science on the evidence of certain results: so Zeno, Chrysippus in the second book of his De divinatione, Athenodorus, and Posidonius in the second book of his Physical Discourse and the fifth book of his De divinatione. But Panaetius denies that divination has any real existence. 7.150. The primary matter they make the substratum of all things: so Chrysippus in the first book of his Physics, and Zeno. By matter is meant that out of which anything whatsoever is produced. Both substance and matter are terms used in a twofold sense according as they signify (1) universal or (2) particular substance or matter. The former neither increases nor diminishes, while the matter of particular things both increases and diminishes. Body according to them is substance which is finite: so Antipater in his second book On Substance, and Apollodorus in his Physics. Matter can also be acted upon, as the same author says, for if it were immutable, the things which are produced would never have been produced out of it. Hence the further doctrine that matter is divisible ad infinitum. Chrysippus says that the division is not ad infinitum, but itself infinite; for there is nothing infinitely small to which the division can extend. But nevertheless the division goes on without ceasing. 7.151. Hence, again, their explanation of the mixture of two substances is, according to Chrysippus in the third book of his Physics, that they permeate each other through and through, and that the particles of the one do not merely surround those of the other or lie beside them. Thus, if a little drop of wine be thrown into the sea, it will be equally diffused over the whole sea for a while and then will be blended with it.Also they hold that there are daemons (δαίμονες) who are in sympathy with mankind and watch over human affairs. They believe too in heroes, that is, the souls of the righteous that have survived their bodies.of the changes which go on in the air, they describe winter as the cooling of the air above the earth due to the sun's departure to a distance from the earth; spring as the right temperature of the air consequent upon his approach to us; 7.152. ummer as the heating of the air above the earth when he travels to the north; while autumn they attribute to the receding of the sun from us. As for the winds, they are streams of air, differently named according to the localities from which they blow. And the cause of their production is the sun through the evaporation of the clouds. The rainbow is explained as the reflection of the sun's rays from watery clouds or, as Posidonius says in his Meteorology, an image of a segment of the sun or moon in a cloud suffused with dew, which is hollow and visible without intermission, the image showing itself as if in a mirror in the form of a circular arch. Comets, bearded stars, and meteors are fires which arise when dense air is carried up to the region of aether. 7.153. A shooting star is the sudden kindling of a mass of fire in rapid motion through the air, which leaves a trail behind it presenting an appearance of length. Rain is the transformation of cloud into water, when moisture drawn up by the sun from land or sea has been only partially evaporated. If this is cooled down, it is called hoar-frost. Hail is frozen cloud, crumbled by a wind; while snow is moist matter from a cloud which has congealed: so Posidonius in the eighth book of his Physical Discourse. Lightning is a kindling of clouds from being rubbed together or being rent by wind, as Zeno says in his treatise On the Whole; thunder the noise these clouds make when they rub against each other or burst. 7.154. Thunderbolt is the term used when the fire is violently kindled and hurled to the ground with great force as the clouds grind against each other or are torn by the wind. Others say that it is a compression of fiery air descending with great force. A typhoon is a great and violent thunderstorm whirlwind-like, or a whirlwind of smoke from a cloud that has burst. A prester is a cloud rent all round by the force of fire and wind. Earthquakes, say they, happen when the wind finds its way into, or is imprisoned in, the hollow parts of the earth: so Posidonius in his eighth book; and some of them are tremblings, others openings of the earth, others again lateral displacements, and yet others vertical displacements. 7.155. They maintain that the parts of the world are arranged thus. The earth is in the middle answering to a centre; next comes the water, which is shaped like a sphere all round it, concentric with the earth, so that the earth is in water. After the water comes a spherical layer of air. There are five celestial circles: first, the arctic circle, which is always visible; second, the summer tropic; third, the circle of the equinox; fourth, the winter tropic; and fifth, the antarctic, which is invisible to us. They are called parallel, because they do not incline towards one another; yet they are described round the same centre. The zodiac is an oblique circle, as it crosses the parallel circles. 7.156. And there are five terrestrial zones: first, the northern zone which is beyond the arctic circle, uninhabitable because of the cold; second, a temperate zone; a third, uninhabitable because of great heats, called the torrid zone; fourth, a counter-temperate zone; fifth, the southern zone, uninhabitable because of its cold.Nature in their view is an artistically working fire, going on its way to create; which is equivalent to a fiery, creative, or fashioning breath. And the soul is a nature capable of perception. And they regard it as the breath of life, congenital with us; from which they infer first that it is a body and secondly that it survives death. Yet it is perishable, though the soul of the universe, of which the individual souls of animals are parts, is indestructible. 7.157. Zeno of Citium and Antipater, in their treatises De anima, and Posidonius define the soul as a warm breath; for by this we become animate and this enables us to move. Cleanthes indeed holds that all souls continue to exist until the general conflagration; but Chrysippus says that only the souls of the wise do so.They count eight parts of the soul: the five senses, the generative power in us, our power of speech, and that of reasoning. They hold that we see when the light between the visual organ and the object stretches in the form of a cone: so Chrysippus in the second book of his Physics and Apollodorus. The apex of the cone in the air is at the eye, the base at the object seen. Thus the thing seen is reported to us by the medium of the air stretching out towards it, as if by a stick. 7.160. 2. ARISTONAriston the Bald, of Chios, who was also called the Siren, declared the end of action to be a life of perfect indifference to everything which is neither virtue nor vice; recognizing no distinction whatever in things indifferent, but treating them all alike. The wise man he compared to a good actor, who, if called upon to take the part of a Thersites or of an Agamemnon, will impersonate them both becomingly. He wished to discard both Logic and Physics, saying that Physics was beyond our reach and Logic did not concern us: all that did concern us was Ethics. 7.161. Dialectical reasonings, he said, are like spiders' webs, which, though they seem to display some artistic workmanship, are yet of no use. He would not admit a plurality of virtues with Zeno, nor again with the Megarians one single virtue called by many names; but he treated virtue in accordance with the category of relative modes. Teaching this sort of philosophy, and lecturing in the Cynosarges, he acquired such influence as to be called the founder of a sect. At any rate Miltiades and Diphilus were denominated Aristoneans. He was a plausible speaker and suited the taste of the general public. Hence Timon's verse about him:One who from wily Ariston's line boasts his descent. 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. 7.164. The story goes that being bald he had a sunstroke and so came to his end. I have composed a trifling poem upon him in limping iambics as follows:Wherefore, Ariston, when old and bald did you let the sun roast your forehead? Thus seeking warmth more than was reasonable, you lit unwillingly upon the chill reality of Death.There was also another Ariston, a native of Iulis; a third, a musician of Athens; a fourth, a tragic poet; a fifth, of Halae, author of treatises on rhetoric; a sixth, a Peripatetic philosopher of Alexandria. 7.165. 3. HERILLUSHerillus of Carthage declared the end of action to be Knowledge, that is, so to live always as to make the scientific life the standard in all things and not to be misled by ignorance. Knowledge he defined as a habit of mind, not to be upset by argument, in the acceptance of presentations. Sometimes he used to say there was no single end of action, but it shifted according to varying circumstances and objects, as the same bronze might become a statue either of Alexander or of Socrates. He made a distinction between end-in-chief and subordinate end: even the unwise may aim at the latter, but only the wise seek the true end of life. Everything that lies between virtue and vice he pronounced indifferent. His writings, though they do not occupy much space, are full of vigour and contain some controversial passages in reply to Zeno. 7.166. He is said to have had many admirers when a boy; and as Zeno wished to drive them away, he compelled Herillus to have his head shaved, which disgusted them.His books are the following:of Training.of the Passions.Concerning Opinion or Belief.The Legislator.The Obstetrician.The Challenger.The Teacher.The Reviser.The Controller.Hermes.Medea.Dialogues.Ethical Themes. 7.167. 4. DIONYSIUSDionysiusDionysius, the Renegade, declared that pleasure was the end of action; this under the trying circumstance of an attack of ophthalmia. For so violent was his suffering that he could not bring himself to call pain a thing indifferent.He was the son of Theophantus and a native of Heraclea. At first, as Diocles relates, he was a pupil of his fellow-townsman, Heraclides, next of Alexinus and Menedemus, and lastly of Zeno. At the outset of his career he was fond of literature and tried his hand at all kinds of poetry; afterwards he took Aratus for his model, whom he strove to imitate. When he fell away from Zeno, he went over to the Cyrenaics, and used to frequent houses of ill fame and indulge in all other excesses without disguise. After living till he was nearly eighty years of age, he committed suicide by starving himself.The following works are attributed to him:of Apathy, two booksOn Training, two books.of Pleasure, four books.of Wealth, Popularity and RevengeHow to live amongst Men.of Prosperity.of Ancient Kings.of those who are Praised.of the Customs of Barbarians.These three, then, are the heterodox Stoics. The legitimate successor to Zeno, however, was Cleanthes: of whom we have now to speak.
14. Eusebius of Caesarea, Demonstration of The Gospel, 3.3-3.8 (3rd cent. CE - 4th cent. CE)
15. Eusebius of Caesarea, Preparation For The Gospel, 15.14.2, 15.20.2, 15.20.6 (3rd cent. CE - 4th cent. CE)
16. Nag Hammadi, Allogenes, 49.26 (3rd cent. CE - 3rd cent. CE)
17. Origen, Against Celsus, 4.48 (3rd cent. CE - 3rd cent. CE) 4.48. In the next place, as if he had devoted himself solely to the manifestation of his hatred and dislike of the Jewish and Christian doctrine, he says: The more modest of Jewish and Christian writers give all these things an allegorical meaning; and, Because they are ashamed of these things, they take refuge in allegory. Now one might say to him, that if we must admit fables and fictions, whether written with a concealed meaning or with any other object, to be shameful narratives when taken in their literal acceptation, of what histories can this be said more truly than of the Grecian? In these histories, gods who are sons castrate the gods who are their fathers, and gods who are parents devour their own children, and a goddess-mother gives to the father of gods and men a stone to swallow instead of his own son, and a father has intercourse with his daughter, and a wife binds her own husband, having as her allies in the work the brother of the fettered god and his own daughter! But why should I enumerate these absurd stories of the Greeks regarding their gods, which are most shameful in themselves, even though invested with an allegorical meaning? (Take the instance) where Chrysippus of Soli, who is considered to be an ornament of the Stoic sect, on account of his numerous and learned treatises, explains a picture at Samos, in which Juno was represented as committing unspeakable abominations with Jupiter. This reverend philosopher says in his treatises, that matter receives the spermatic words of the god, and retains them within herself, in order to ornament the universe. For in the picture at Samos Juno represents matter, and Jupiter god. Now it is on account of these, and of countless other similar fables, that we would not even in word call the God of all things Jupiter, or the sun Apollo, or the moon Diana. But we offer to the Creator a worship which is pure, and speak with religious respect of His noble works of creation, not contaminating even in word the things of God; approving of the language of Plato in the Philebus, who would not admit that pleasure was a goddess, so great is my reverence, Protarchus, he says, for the very names of the gods. We verily entertain such reverence for the name of God, and for His noble works of creation, that we would not, even under pretext of an allegorical meaning, admit any fable which might do injury to the young.
18. Victorinus, Adversus Arium, 1.50.10-1.50.21 (3rd cent. CE - 4th cent. CE)
19. Proclus, Institutio Theologica, 103 (5th cent. CE - 5th cent. CE)
20. Long And Sedley, The Hellenistic Philosophers, None
21. Stoic School, Stoicor. Veter. Fragm., 1.85, 1.142, 1.153, 1.176, 2.580, 2.1009, 2.1027

Subjects of this text:

subject	book bibliographic info
action,theory of	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 239
aetius	Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 14
alcinous	Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 149
antipater,on beginning of the cosmos	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 13
antipater	Graver (2007), Stoicism and Emotion, 225
archedemus,on elements	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 13
aristo of chios	Bryan (2018), Authors and Authorities in Ancient Philosophy, 243; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 243
aristotle,on basics of psychology	Graver (2007), Stoicism and Emotion, 225
aristotle	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 59
ascent literature,visionary/mystical	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377, 386
assent	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 239
augustine	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377
bibliography,of zeno	Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 243
biography,of zeno	Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 243
body,vs. mind	Graver (2007), Stoicism and Emotion, 225
causation,cause	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 239
chevallier,r.	Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 174
christ	Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 149
chrysippus,treatises of,on the psyche	Graver (2007), Stoicism and Emotion, 225
chrysippus	Bryan (2018), Authors and Authorities in Ancient Philosophy, 243; Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 149; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 243
cleanthes,hymn	Graver (2007), Stoicism and Emotion, 225
cleanthes	Bryan (2018), Authors and Authorities in Ancient Philosophy, 243; Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 14; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 243
clement of alexandria	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377, 386
compared to cleanthes and zeno,on beginning of cosmos	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 13
compared to cleanthes and zeno,on elements	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 13
confidence,conflagration	Graver (2007), Stoicism and Emotion, 225
conflagration	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 136; Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 14
contemplation	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377, 386
cosmic soul/world soul,proofs of cosmic soul	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 136
cosmos,beginning of	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 13
cosmos	Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 14
curriculum	Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 149
death,survival of souls after	Graver (2007), Stoicism and Emotion, 225
del lucchese,f.	Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 174
descartes,r.	Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 174
determinism,dialectic	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 239
diogenes laertius	Bryan (2018), Authors and Authorities in Ancient Philosophy, 243; Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 149; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 243
diogenes of babylon	Graver (2007), Stoicism and Emotion, 225; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 239
dionysius the stoic	Bryan (2018), Authors and Authorities in Ancient Philosophy, 243; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 243
directive faculty,in aristotle and plato	Graver (2007), Stoicism and Emotion, 225
doxography	Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 243
elements,four-element physics	Graver (2007), Stoicism and Emotion, 225
elements,in creation of cosmos	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 13
emanation	Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 174
epictetus	Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 306
epicureans,authority of epicurus	Bryan (2018), Authors and Authorities in Ancient Philosophy, 243; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 243
ethics,etymology	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 239
ethics	Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 149
eusebius	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377, 386
eusebius of caesarea	Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 149
existence,pre-existence	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377
fate	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 136
father/offspring argument	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 136
fire,as cosmic principle	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 239
fire,as hot element	Graver (2007), Stoicism and Emotion, 225
fire,conflagration	Graver (2007), Stoicism and Emotion, 225
fire,intelligent	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 386
fire	Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 174
form	Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 174
gnostic,gnosticism	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377, 386
god,stoic	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 136
god	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377, 386; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 239; Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 149
graeco-roman piety	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 59
gummere,r. m.	Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 174
hahm,david	Graver (2007), Stoicism and Emotion, 225
hebrews	Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 149
heraclitus	Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 14
herillus	Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 243
hierocles,on the psyche	Graver (2007), Stoicism and Emotion, 225
idea	Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 174
intellect,intelligence	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 136
intellect,triad	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 386
intelligible,archetype,object	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 386
johannine,christology	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377
knowledge	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 239
language,stoic philosophy of	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 239
law of nature/natural law,stoic politics	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 59
life,noetic	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377
logic	Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 149
logos	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 239
marius victorinus	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377
marzot,g.	Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 174
matter,as principle in stoic thought'	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 13
meaning,stoic theory of	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 239
medical writers,greek,on pneuma	Graver (2007), Stoicism and Emotion, 225
metaphysics	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 386; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 239
middle platonism	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 386
mind,relation to body	Graver (2007), Stoicism and Emotion, 225
mind,triad,nous	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377, 386
monad	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 386
nature/nature	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 59
nature	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377
neoplatonism	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 386
neopythagoreanism	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 386
nicomachus	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 386
nominalism	Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 174
numenius	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 386
one-being,platonic,plotinian	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377
one-being,triple-powered	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377
panaetius,on indestructibility of cosmos	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 13
part of a whole (soul as,etc.)	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 136
philo of alexandria	Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 306
physics	Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 149
plato,on mind and spirit	Graver (2007), Stoicism and Emotion, 225
plato	Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 149
platonizing sethians	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377, 386
plotinus	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377, 386
pneuma,in greek biology	Graver (2007), Stoicism and Emotion, 225
pneuma	Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 174; Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 14; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 239
poignault,r.	Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 174
porphyry	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377, 386
posidonius,on beginning of the cosmos	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 13
proclus	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377
psychological structures	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 239
quality	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377
quantity	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377
reale,g.	Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 174
reproduction	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 136
rome	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 239
scheme	Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 149
seeds	Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 174
seeds (seminal reasons)	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 136
seminal principles	Graver (2007), Stoicism and Emotion, 225; Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 14
seneca,on mind and body	Graver (2007), Stoicism and Emotion, 225
seneca	Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 174
soul,speech	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 239
soul,survives death	Graver (2007), Stoicism and Emotion, 225
spirit,god/one as	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377
spirit,tensile movement of	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377, 386
stoic,stoicism	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377, 386
stoic philosophers,on creation	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 13
stoicism,stoics,logic of	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 239
stoicism,stoics,on language	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 239
stoicism,stoics	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 239
stoics,commitment to doctrine	Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 243
stoics,origins of school	Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 243
substance	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377
tension (tonos)	Graver (2007), Stoicism and Emotion, 225
theodoret	Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 243
theologia tripertita	Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 149
theology,stoic	Graver (2007), Stoicism and Emotion, 225
theology	Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 149
thought	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 239
tranquillity,truth	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 239
triad,chaldaean	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 386
triad	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377
von arnim,joachim	Graver (2007), Stoicism and Emotion, 225
zeno,on elements	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 13
zeno	Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 14
zeno of citium,biography	Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 243
zeno of citium,founder of stoicism	Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 243
zeno of citium,on pneuma	Graver (2007), Stoicism and Emotion, 225
zeno of citium,treatise on the universe	Graver (2007), Stoicism and Emotion, 225
zeno of citium,writings	Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 243
zeno of citium	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 136
zeus,as designing fire	Graver (2007), Stoicism and Emotion, 225
zeus,in stoic philosophy	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 13
zeus	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 59