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Tiresias: The Ancient Mediterranean Religions Source Database



4734
Epictetus, Discourses, 1.4.14
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Intertexts (texts cited often on the same page as the searched text):

14 results
1. Cicero, On The Ends of Good And Evil, 3.31 (2nd cent. BCE - 1st cent. BCE)

3.31. sed sunt tamen perabsurdi et ii, ii V hi (hij) qui cum scientia vivere ultimum bonorum, et qui nullam rerum differentiam esse dixerunt, atque ita sapientem beatum fore, nihil aliud alii momento ullo anteponentem, et qui, add.O.Heinius in Fleckeis. Annal. Philol. XCIII, 1866, p. 252; Mdv. ut ut aut BE quidam Academici constituisse dicuntur, extremum bonorum et summum munus esse sapientis obsistere visis adsensusque suos firme sustinere. his singulis copiose responderi solet, sed quae perspicua sunt longa esse non debent. quid autem apertius quam, si selectio nulla sit ab iis rebus, quae contra naturam sint, earum rerum, quae sint secundum naturam, fore ut add. Lamb. tollatur omnis ea, quae quaeratur laudeturque, prudentia? Circumscriptis igitur iis sententiis, quas posui, et iis, si quae similes earum sunt, relinquitur ut summum bonum sit vivere scientiam adhibentem earum rerum, quae natura eveniant, seligentem quae secundum naturam et quae contra naturam sint sint Mdv. sunt reicientem, id est convenienter congruenterque naturae vivere. 3.31.  But still those thinkers are quite beside the mark who pronounced the ultimate Good to be a life devoted to knowledge; and those who declared that all things are indifferent, and that the Wise Man will secure happiness by not preferring any one thing in the least degree to any other; and those again who said, as some members of the Academy are said to have maintained, that the final Good and supreme duty of the Wise Man is to resist appearances and resolutely withhold his assent to the reality of sense-impressions. It is customary to take these doctrines severally and reply to them at length. But there is really no need to labour what is self-evident; and what could be more obvious than that, if we can exercise no choice as between things consot with and things contrary to nature, the much-prized and belauded virtue of Prudence is abolished altogether? Eliminating therefore the views just enumerated and any others that resemble them, we are left with the conclusion that the Chief Good consists in applying to the conduct of life a knowledge of the working of natural causes, choosing what is in accordance with nature and rejecting what is contrary to it; in other words, the Chief Good is to live in agreement and in harmony with nature.
2. Cicero, On Duties, 3.31 (2nd cent. BCE - 1st cent. BCE)

3.31. Itaque lex ipsa naturae, quae utilitatem hominum conservat et continet, decernet profecto, ut ab homine inerti atque inutili ad sapientem, bonum, fortem virum transferantur res ad vivendum necessariae, qui si occiderit, multum de communi utilitate detraxerit, modo hoc ita faciat, ut ne ipse de se bene existimans seseque diligens hanc causam habeat ad iniuriam. Ita semper officio fungetur utilitati consulens hominum et ei, quam saepe commemoro, humanae societati. 3.31.  And therefore Nature's law itself, which protects and conserves human interests, will surely determine that a man who is wise, good, and brave, should in emergency have the necessaries of life transferred to him from a person who is idle and worthless; for the good man's death would be a heavy loss to the common weal; only let him beware that self-esteem and self-love do not find in such a transfer of possessions a pretext for wrong-doing. But, thus guided in his decision, the good man will always perform his duty, promoting the general interests of human society on which I am so fond of dwelling.
3. Cicero, Lucullus, 145 (2nd cent. BCE - 1st cent. BCE)

4. Clement of Rome, 1 Clement, 49.5, 56.2 (1st cent. CE - 1st cent. CE)

49.5. ἀγάπη κολλᾷ ἡμᾶς τῷ θεῷ, ἀγάπη καλύπτει πλῆθος ἁμαρτιῶν, ἀγάπη πάντα I Cor. 13, 4-7 ἀνέχεται, πάντα μακροθυμεῖ: οὐδὲν βάναυσον ἐν ἀγάπῃ, οὐδὲν ὑπερήφανον: ἀγάπη σχίσμα οὐκ ἔχει, ἀγάπη οὐ στασιάζει, ἀγάπη πάντα ποιεῖ ἐν ὁμονοίᾳ: ἐν τῇ ἀγάπῃ ἐτελειώθησαν πάντες οἱ ἐκλεκτοὶ τοῦ θεοῦ, δίχα ἀγάπης οὐδὲν εὐάρεστόν ἐστιν e)sti/n om. L. Clem. τῷ θεῷ.
5. Epictetus, Discourses, 1.1.4-1.1.7, 1.1.12, 1.4.3, 1.4.7, 1.4.15, 1.4.28-1.4.29, 1.6.13-1.6.16, 1.6.18-1.6.22, 1.11.5-1.11.15, 1.11.27-1.11.40, 1.12.8-1.12.12, 1.18.2-1.18.6, 1.20.5, 1.20.7, 1.21.2, 1.24.8, 1.28.4-1.28.5, 1.28.7-1.28.9, 1.28.12-1.28.13, 1.28.31-1.28.33, 1.30.4, 2.1.4, 2.2.1-2.2.7, 2.2.19-2.2.26, 2.8.1-2.8.8, 2.8.23, 2.9.1-2.9.6, 2.17.19-2.17.20, 2.17.23-2.17.26, 2.17.31, 2.18.11-2.18.12, 2.18.23-2.18.26, 2.18.29, 2.22.25-2.22.30, 3.2.4, 3.5.3, 3.9.11, 3.12.11-3.12.12, 3.13.11, 3.13.13, 3.24.24, 4.1.1, 4.1.6-4.1.23, 4.1.33-4.1.37, 4.1.40, 4.1.42, 4.1.47, 4.1.51-4.1.62, 4.1.68-4.1.90, 4.1.98-4.1.105, 4.1.107-4.1.123, 4.1.127-4.1.131, 4.1.138-4.1.140, 4.1.145-4.1.147, 4.1.151-4.1.154, 4.1.156-4.1.159, 4.1.162-4.1.163, 4.1.165, 4.1.173, 4.1.176, 4.3.7, 4.8.27, 4.10.13, 4.10.22, 4.10.26 (1st cent. CE - 2nd cent. CE)

6. Epictetus, Enchiridion, 1.5, 12.2 (1st cent. CE - 2nd cent. CE)

7. Ignatius, To The Philadelphians, 4 (1st cent. CE - 2nd cent. CE)

8. Ignatius, To The Magnesians, 6.1, 9.2 (1st cent. CE - 2nd cent. CE)

6.1. Seeing then that in the aforementioned persons I beheld your whole people in faith and embraced them, I advise you, be ye zealous to do all things in godly concord, the bishop presiding after the likeness of God and the presbyters after the likeness of the council of the Apostles, with the deacons also who are most dear to me, having been entrusted with the diaconate of Jesus Christ, who was with the Father before the worlds and appeared at the end of time. 9.2. if this be so, how shall we be able to live apart from Him? seeing that even the prophets, being His disciples, were expecting Him as their teacher through the Spirit. And for this cause He whom they rightly awaited, when He came, raised them from the dead.
9. Ignatius, To The Philadelphians, 4 (1st cent. CE - 2nd cent. CE)

10. Musonius Rufus, Fragments, 7 (1st cent. CE - 1st cent. CE)

11. Gellius, Attic Nights, 19.1.14-19.1.21 (2nd cent. CE - 2nd cent. CE)

12. Diogenes Laertius, Lives of The Philosophers, 7.46, 7.86-7.88, 7.93, 7.125 (3rd cent. CE - 3rd cent. CE)

7.46. There are two species of presentation, the one apprehending a real object, the other not. The former, which they take to be the test of reality, is defined as that which proceeds from a real object, agrees with that object itself, and has been imprinted seal-fashion and stamped upon the mind: the latter, or non-apprehending, that which does not proceed from any real object, or, if it does, fails to agree with the reality itself, not being clear or distinct.Dialectic, they said, is indispensable and is itself a virtue, embracing other particular virtues under it. Freedom from precipitancy is a knowledge when to give or withhold the mind's assent to impressions. 7.86. As for the assertion made by some people that pleasure is the object to which the first impulse of animals is directed, it is shown by the Stoics to be false. For pleasure, if it is really felt, they declare to be a by-product, which never comes until nature by itself has sought and found the means suitable to the animal's existence or constitution; it is an aftermath comparable to the condition of animals thriving and plants in full bloom. And nature, they say, made no difference originally between plants and animals, for she regulates the life of plants too, in their case without impulse and sensation, just as also certain processes go on of a vegetative kind in us. But when in the case of animals impulse has been superadded, whereby they are enabled to go in quest of their proper aliment, for them, say the Stoics, Nature's rule is to follow the direction of impulse. But when reason by way of a more perfect leadership has been bestowed on the beings we call rational, for them life according to reason rightly becomes the natural life. For reason supervenes to shape impulse scientifically. 7.87. This is why Zeno was the first (in his treatise On the Nature of Man) to designate as the end life in agreement with nature (or living agreeably to nature), which is the same as a virtuous life, virtue being the goal towards which nature guides us. So too Cleanthes in his treatise On Pleasure, as also Posidonius, and Hecato in his work On Ends. Again, living virtuously is equivalent to living in accordance with experience of the actual course of nature, as Chrysippus says in the first book of his De finibus; for our individual natures are parts of the nature of the whole universe. 7.88. And this is why the end may be defined as life in accordance with nature, or, in other words, in accordance with our own human nature as well as that of the universe, a life in which we refrain from every action forbidden by the law common to all things, that is to say, the right reason which pervades all things, and is identical with this Zeus, lord and ruler of all that is. And this very thing constitutes the virtue of the happy man and the smooth current of life, when all actions promote the harmony of the spirit dwelling in the individual man with the will of him who orders the universe. Diogenes then expressly declares the end to be to act with good reason in the selection of what is natural. Archedemus says the end is to live in the performance of all befitting actions. 7.93. magimity as the knowledge or habit of mind which makes one superior to anything that happens, whether good or evil equally; continence as a disposition never overcome in that which concerns right reason, or a habit which no pleasures can get the better of; endurance as a knowledge or habit which suggests what we are to hold fast to, what not, and what is indifferent; presence of mind as a habit prompt to find out what is meet to be done at any moment; good counsel as knowledge by which we see what to do and how to do it if we would consult our own interests.Similarly, of vices some are primary, others subordinate: e.g. folly, cowardice, injustice, profligacy are accounted primary; but incontinence, stupidity, ill-advisedness subordinate. Further, they hold that the vices are forms of ignorance of those things whereof the corresponding virtues are the knowledge. 7.125. Furthermore, the wise man does all things well, just as we say that Ismenias plays all airs on the flute well. Also everything belongs to the wise. For the law, they say, has conferred upon them a perfect right to all things. It is true that certain things are said to belong to the bad, just as what has been dishonestly acquired may be said, in one sense, to belong to the state, in another sense to those who are enjoying it.They hold that the virtues involve one another, and that the possessor of one is the possessor of all, inasmuch as they have common principles, as Chrysippus says in the first book of his work On Virtues, Apollodorus in his Physics according to the Early School, and Hecato in the third book of his treatise On Virtues.
13. Stobaeus, Anthology, 2.59.9, 2.60.21, 2.61.12, 2.63.6-2.63.11, 2.66.14 (5th cent. CE - 5th cent. CE)

14. Stoic School, Stoicor. Veter. Fragm., 1.66, 2.131, 3.1, 3.262, 3.264, 3.548, 3.663



Subjects of this text:

subject book bibliographic info
(lekta) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219
actions / acts (stoic), erroneous / errors (hamartēmata) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 278
animals (general) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 279
apatheia (passionlessness) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 279
appearance (phantasia, impression) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219, 278, 279
appearances (kataleptic) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219, 278
arius didymus Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219, 278
assent (sunkatathesis) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219, 278, 279
bad (evil) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219
cicero Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219, 278
cognitive / cognition Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219, 278
cosmos (visible world, universe) / cosmology Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219
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) 219
doxography / doxographer Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219
emotions / passions (pathē, pathēmata) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219
epictetus Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219, 278, 279
epiktetos Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 147, 226
ethics / ethical theory Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 278
false belief / false judgment / false opinion Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 278, 279
foolishness (aphrosunē) / fool (phaulos, mōros) / ignorance (agnoia) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 279
freedom (eleutheria) / free (eleutheros) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219, 279
gods and humans Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 226
good (moral) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219, 278
harmony with nature Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 147
hermetic writers Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 226
homonoia Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 226
humans united with god Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 226
ignatios of antioch Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 198, 226
impulse (hormē) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219, 278, 279
intemperance (akolasia) / intemperate, (akolastos) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219
judgment (krisis) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219, 279
justin martyr Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 226
kata phusin Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 147
kathēkon), right (katorthōmata) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 278, 279
khrysippos Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 147
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) 219
moral purpose (proairesis) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 279
musonius rufus Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219
nature (phusis) / natural, human Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 278, 279
orthodoxy Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219
para phusin Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 147
philodemus of gadara Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 278
polykarpos of smyrna Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 198
reason (human) / rational faculty (logos, logistikon) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219, 278, 279
sage (wise person) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 279
self-mastery (enkrateia) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219, 278
soul / mind (psuchē, animus) vii, intellect (nous) / thoughts (dianoiai) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 279
stobaeus Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219, 278
stoicism / stoic / stoa, neostoicism (greco-roman) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 278
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) 219, 278, 279
strength (ischus) / strengthen Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 278
sumphonia Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 147
temperance (sōphrosunē) / temperate Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219, 278
tranquility (ataraxia) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 279
value (axia) / valuation Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 278
virtue / moral virtue (aretē)' Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 278
virtue / moral virtue (aretē) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219