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Tiresias: The Ancient Mediterranean Religions Source Database



4734
Epictetus, Discourses, 4.10.13
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Intertexts (texts cited often on the same page as the searched text):

10 results
1. Cicero, On The Ends of Good And Evil, 3.35 (2nd cent. BCE - 1st cent. BCE)

3.35. Nec vero perturbationes animorum, quae vitam insipientium miseram acerbamque reddunt, quas Graeci pa/- qh appellant—poteram ego verbum ipsum interpretans morbos appellare, sed non conveniret conveniret A. Man. conveniet ABERN conveniat V ad omnia; quis enim misericordiam aut ipsam iracundiam morbum solet dicere? at illi dicunt pa/qos . sit igitur perturbatio, quae nomine ipso vitiosa declarari videtur nec eae perturbationes vi aliqua naturali moventur . secl. Mdv. omnesque eae eae ee RV he (h in ras. ) N hec BE; om. ( spatio parvo relicto ) A sunt genere quattuor, partibus plures, aegritudo, formido, libido, quamque Stoici communi nomine corporis et animi h(donh/n appellant, ego malo laetitiam appellare, quasi gestientis animi elationem voluptariam. perturbationes autem nulla naturae vi commoventur, omniaque ea sunt opiniones ac iudicia levitatis. itaque his sapiens semper vacabit. 3.35.  "Moreover the emotions of the mind, which harass and embitter the life of the foolish (the Greek term for these is pathos, and I might have rendered this literally and styled them 'diseases,' but the word 'disease' would not suit all instances; for example, no one speaks of pity, nor yet anger, as a disease, though the Greeks term these pathos. Let us then accept the term 'emotion,' the very sound of which seems to denote something vicious, and these emotions are not excited by any natural influence. The list of the emotions is divided into four classes, with numerous subdivisions, namely sorrow, fear, lust, and that mental emotion which the Stoics call by a name that also denotes a bodily feeling, hēdonē 'pleasure,' but which I prefer to style 'delight,' meaning the sensuous elation of the mind when in a state of exaltation), these emotions, I say, are not excited by any influence of nature; they are all of them mere fancies and frivolous opinions. Therefore the Wise Man will always be free from them.
2. Cicero, On Duties, 3.35 (2nd cent. BCE - 1st cent. BCE)

3.35. Cum igitur aliqua species utilitatis obiecta est, commoveri necesse est; sed si, cum animum attenderis, turpitudinem videas adiunctam ei rei, quae speciem utilitatis attulerit, tum non utilitas relinquenda est, sed intellegendum, ubi turpitude sit, ibi utilitatem esse non posse. Quodsi nihil est tam contra naturam quam turpitudo (recta enim et convenientia et constantia natura desiderat aspernaturque contraria) nihilque tam secundum naturam quam utilitas, certe in eadem re utilitas et turpitudo esse non potest. Itemque, si ad honestatem nati sumus eaque aut sola expetenda est, ut Zenoni visum est, aut certe omni pondere gravior habenda quam reliqua omnia, quod Aristoteli placet, necesse est, quod honestum sit, id esse aut solum aut summum bonum; quod autem bonum, id certe utile; ita, quicquid honestum, id utile. 3.35.  Now when we meet with expediency in some specious form or other, we cannot help being influenced by it. But if upon closer inspection one sees that there is some immorality connected with what presents the appearance of expediency, then one is not necessarily to sacrifice expediency but to recognize that there can be no expediency where there is immorality. But if there is nothing so repugt to Nature as immorality (for Nature demands right and harmony and consistency and abhors their opposites), and if nothing is so thoroughly in accord with Nature as expediency, then surely expediency and immorality cannot coexist in one and the same object. Again: if we are born for moral rectitude and if that is either the only thing worth seeking, as Zeno thought, or at least to be esteemed as infinitely outweighing everything else, as Aristotle holds, then it necessarily follows that the morally right is either the sole good or the supreme good. Now, that which is good is certainly expedient; consequently, that which is morally right is also expedient.
3. Cicero, Tusculan Disputations, 3.25-3.26, 3.28 (2nd cent. BCE - 1st cent. BCE)

3.25. —ergo haec duo genera, voluptas gestiens et libido, bonorum opinione turbantur, ut ut in at corr. V 2 duo reliqua, metus et et om. H s aegritudo, malorum. nam et metus est post metus add. V c s non male. opinio magni mali inpendentis inpendentes G 1 R 1 V 1 ( corr. G 2 R 1 V 1 ) et aegritudo est opinio magni mali praesentis, et quidem recens opinio talis mali, ut in eo rectum recte H videatur esse angi, id autem est, ut ut om. G 1 dolore V is qui doleat oportere opinetur se dolere. his autem perturbationibus, quas in quas in quasi in GKH quas in R vitam vitam Lb. vita ( cf. off. 3,34 ) homini H hominum stultitia quasi quasdam Furias inmittit atque incitat,, 3 omne ... 330, 4 incitat H omnibus viribus atque opibus repugdum est, si volumus hoc, quod datum est vitae, tranquille placideque traducere. Sed cetera alias; nunc aegritudinem, si possumus, depellamus. id enim sit sit (si V 1 )] est Bouh. sed cf. fin. 4,25 propositum, quandoquidem eam tu videri tibi in sapientem cadere dixisti, quod ego nullo modo existimo; taetra enim res est, misera, detestabilis, omni omne GRV ( corr. R 1 V 1 ) contentione, velis, ut ita dicam, remisque fugienda. 3.26. qualis enim tibi ille videtur Ta/ntalo progna/tus, Pelope na/tus, qui quondam a/ Enn. Thy. sc. 357 socru socru Bentl. coll. Non. 223, 30 al. socero Oe/nomao rege Hi/ppodameam hippodamiam R 2 ra/ptis ctus nactus KR c nactust Bentl. sed haec ab ipso Thyeste proferri videri Va. monet nu/ptiis—? Iovis iste quidem pronepos. Iovis ... pronepos poe- tae trib. Bentl. tamne ergo abiectus tamque fractus? Noli/te inquit hospite/s ad me adi/re, ilico illic oG 1 KV 1 (l exp. 2 ) i/stic, Enn. Thy.349 istic istinc vel isti s sed cf. Plaut. Mere. 912 Ne co/ntagio/ mea boni/s umbrave o/bsit. Tanta ante tanta ins. meo Bentl. stetis La. vis sce/leris in co/rpore hae/ret. tu te, tu te tune R 2 Thyesta, damnabis orbabisque luce propter vim sceleris alieni? quid? illum filium Solis nonne patris ipsius luce indignum putas? Refu/gere oculi, co/rpus macie exta/buit, Trag. inc. 189 extabunt R 1 V 1 G 2 extabant G 1 Lacrimae/ peredere u/more umorem RV 1 K c humo-rem GV 2 K 2 utmorem K 1 exangui/s genas, Situm i/nter oris situm inter oris La. ad Lucr. 2,118 situ nitoris GKRV 1 situ nitoris corr. V 2? praeterea nidoris V rec ut v. situ nigroris Va. op. ac. 1, 56 al. alii bárba paedore pedore hic X ( cf.p. 348, 25 ) hórrida atque atque (adque G 1 ) del. Bothe sed cf. La. ad Lucr. 2,118 Intónsa infuscat péctus inluvié inluviae GK (ill.) R 1 scabrum. haec mala, o stultissime Aeeta, aeota G eota KRV 1 (aeota V 2 ) ipse tibi addidisti; non inerant in is quae tibi casus invexerat, et quidem inveterato malo, cum tumor animi resedisset—est autem aegritudo, ut docebo, in opinione mali recentis est etiam aegr.... 6 recentis H recenti Ba. sed cf. 5 inveterate, p. 355, 8, Rabbow, Antike Schr. über Seelenheilung S. 153 —; sed maeres videlicet regni desiderio, non filiae. illam enim oderas, et iure fortasse; regno non aequo animo carebas. est autem inpudens impud. GKR e corr. luctus maerore se sed G conficientis, quod imperare non liceat liberis. 3.28. Atque hoc quidem perspicuum est, tum tum add. G 2 aegritudinem existere, cum quid ita visum sit, ut magnum quoddam malum adesse et urgere videatur. Epicuro autem placet opinionem mali aegritudinem esse ea ante esse add. V 2 natura, esse, ea natura Usen. Ep. fr. 444 ( sed cf. 334,14 necesse esse eqs.) ex opinione pro opinionem Sey. efficere pro esse Bai. cf. quae dixi Herm. XLI 323 ut, quicumque intueatur in aliquod maius malum, si id sibi accidisse opinetur, sit continuo in aegritudine. aegritudinem X Cyrenaici non omni malo malo modo R 1 aegritudinem aegritudine GK 1 effici censent, sed insperato et necopinato malo. est id quidem non mediocre ad aegritudinem augendam: videntur enim omnia repentina graviora. ex hoc et illa iure laudantur: E/go cum genui, tu/m morituros moriturum et huic rei Sen. ad Pol. 11, 2 sci/vi et ei rei Enn. Telam. sc. 312. cf. Hier. epist. 60, 5 su/stuli. Prae/terea praeterea ae in r. V c ad Troia/m cum misi ob de/fendendam Grae/ciam, Sci/bam scibam Fronto p. 217 sciebam me in morti/ferum bellum, no/n in epulas mi/ttere.
4. Philo of Alexandria, That Every Good Person Is Free, 60 (1st cent. BCE - 1st cent. CE)

60. And indeed the man whom it is not possible either to compel to do anything, or to prevent from doing anything, cannot possibly be a slave; and one cannot compel or prevent the virtuous man. Therefore the virtuous man cannot be a slave; and that he is never under compulsion or under any restraint is quite plain; for that man is under restraint who does not obtain what he desires. But the wise man only desires such things as proceed from virtue, in which it is impossible for him to be disappointed. And again, if he is under compulsion, then it is plain that he does something against his will; but in all cases where there are actions, they are either good ones proceeding from virtue, or evil ones proceeding from wickedness, or else they are of an intermediate and indifferent character.
5. Dio Chrysostom, Orations, 36.27-36.32, 36.37 (1st cent. CE

36.27.  "This, then, is our situation; and if you wish to do us all a favour, postpone your discussion of the mortal city — possibly our neighbours may after all grant us leisure tomorrow, and not compel us to exert ourselves against them as is generally our wont — and tell us instead about that divine city or government, whichever you prefer to call it, stating where it is and what it is like, aiming as closely as possible at Plato's nobility of expression, just as but now you seemed to us to do. For if we understand nothing else, we do at least understand his language because of our long familiarity with it, for it has a lofty sound, not far removed from the voice of Homer. 36.28.  I in turn was exceedingly pleased with the simple frankness of the old gentleman, and with a laugh I said, "My dear Hieroson, if yesterday when the enemy made their attack you had bidden me to take up arms and give battle like Achilles, I should have obeyed one part of your injunction, endeavouring to come to the aid of men who are my friends; but the other part, I fancy, I could not have managed, however much I should have wished to do so, to fight as your Achilles did. Similarly in the present instance also I will do part of what you bid — I will strive to tell my story as best I can in my own way; Though ancient heroes I'll not try to match, whether it be Plato or Homer. For, you remember, the poet says that in the case of Eurytus himself such rivalry worked not to his advantage, since it was aimed at his superiors. However, I shall not lack for devotion," I added. 36.29.  Yet, despite my brave words to Hieroson, I was moved and heaved a sigh, as it were, when I bethought me of Homer and Plato."Well then," said I, "the term 'city' must be taken on the understanding that our sect is not literally defining the universe as a city; for that would be in direct conflict with our doctrine of the city, which, as I have said, the Stoics define as an organization of human beings; and at the same time it would possibly not be suitable or convincing, if, after stating in the strict sense of the term that the universe is a living creature, they should then call it a city 36.30.  for that the same thing is both a city and a living being is a proposition that, I imagine, no one would readily consent to entertain. Yet the present orderly constitution of the universe ever since the whole has been separated and divided into a considerable number of forms of plants and animals, mortal and immortal, yes, and into air and earth and water and fire, being nevertheless by nature in all these forms one thing and governed by one spirit and force — this orderly constitution, I say, the Stoics do in one way or another liken to a city because of the multitude of the creatures that are constantly either being born or else ending their existence in it, and, furthermore, because of the arrangement and orderliness of its administration. 36.31.  "This doctrine, in brief, aims to harmonize the human race with the divine, and to embrace in a single term everything endowed with reason, finding in reason the only sure and indissoluble foundation for fellowship and justice. For in keeping with that concept the term 'city' would be applied, not, of course, to an organization that has chanced to get mean or petty leaders nor to one which through tyranny or democracy or, in fact, through decarchy or oligarchy or any other similar product of imperfection, is being torn to pieces and made the victim of constant party faction. Nay, term would be applied rather to an organization that is governed by the sanest and noblest form of kingship, to one that is actually under royal goverce in accordance with law, in complete friendship and concord. 36.32.  And this, indeed, is precisely what the wisest and eldest ruler and law-giver ordains for all, both mortals and immortals, he who is the leader of all the heaven and lord of all being, himself thus expounding the term and offering his own administration as a pattern of the happy and blessed condition, he whom the divine bards, instructed by the Muses, praise in song and call the 'father of gods and men.' 36.37.  For kingship is a word more appropriate to a city than to a home. For surely men would not apply the term King to him who is over all and then refuse to admit that the whole is governed by a king, nor would they admit that they are governed by a king and then deny that they are members of a state or that there is a kingly administration of the universe. And again, conceding 'administration,' they would not balk at accepting 'city,' or something very like it, as descriptive of that which is administered.
6. Epictetus, Discourses, 1.1.4-1.1.7, 1.1.12, 1.4.3, 1.4.14, 1.4.28-1.4.29, 1.6.13-1.6.16, 1.6.18-1.6.22, 1.9.7, 1.9.24, 1.11.39-1.11.40, 1.12.8-1.12.12, 1.17.26, 1.18.2-1.18.6, 1.20.5, 1.20.7, 1.20.10, 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, 2.2.1-2.2.7, 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, 2.22.25-2.22.26, 3.2.1, 3.2.4-3.2.5, 3.8.1-3.8.2, 3.12.1-3.12.4, 3.12.7-3.12.16, 3.13.11, 3.13.13, 3.24.24, 3.24.95, 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, 4.10.22, 4.10.26 (1st cent. CE - 2nd cent. CE)

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

8. Seneca The Younger, Letters, 37.3, 51.9 (1st cent. CE - 1st cent. CE)

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

10. Diogenes Laertius, Lives of The Philosophers, 7.117, 7.121 (3rd cent. CE - 3rd cent. CE)

7.117. Now they say that the wise man is passionless, because he is not prone to fall into such infirmity. But they add that in another sense the term apathy is applied to the bad man, when, that is, it means that he is callous and relentless. Further, the wise man is said to be free from vanity; for he is indifferent to good or evil report. However, he is not alone in this, there being another who is also free from vanity, he who is ranged among the rash, and that is the bad man. Again, they tell us that all good men are austere or harsh, because they neither have dealings with pleasure themselves nor tolerate those who have. The term harsh is applied, however, to others as well, and in much the same sense as a wine is said to be harsh when it is employed medicinally and not for drinking at all. 7.121. But Heraclides of Tarsus, who was the disciple of Antipater of Tarsus, and Athenodorus both assert that sins are not equal.Again, the Stoics say that the wise man will take part in politics, if nothing hinders him – so, for instance, Chrysippus in the first book of his work On Various Types of Life – since thus he will restrain vice and promote virtue. Also (they maintain) he will marry, as Zeno says in his Republic, and beget children. Moreover, they say that the wise man will never form mere opinions, that is to say, he will never give assent to anything that is false; that he will also play the Cynic, Cynicism being a short cut to virtue, as Apollodorus calls it in his Ethics; that he will even turn cannibal under stress of circumstances. They declare that he alone is free and bad men are slaves, freedom being power of independent action, whereas slavery is privation of the same;


Subjects of this text:

subject book bibliographic info
alcinous Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 207
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) 207, 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) 207, 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) 279, 290
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) 290
art (technē, skill) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 290
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) 279, 290
body / bodies (corporeal, material, matter, physical) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 207
cicero Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 207
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) 207
diogenes laertius Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 207
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) 207
epictetus Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 279, 290
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) 207, 290
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) 279, 290
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
free will, stoicism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 301
freedom, of wise man Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 301
freedom, stoicism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 301
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) 207, 279
galen of pergamum Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 207
goal (telos) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 207
gods / goddesses, zeus Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 290
habit / habituate / habitude (ethos, ethizesthai, hexis) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 207
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) 279, 290
irrational (alogos) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 207
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) 279, 290
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) 279
law, cosmic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 301
law, natural Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 301
moderation (metriopatheia) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 207
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, 290
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) 279
non-cognitive Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 207
orthodoxy Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 207
paul, determinism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 301
paul, free will Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 301
perfect (teleios) / perfection (teleiōsis) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 290
peripateticism / peripatetic Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 207
plato Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 207
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) 207
pleasure Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 301
plutarch Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 207
power (in nostra potestate) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 290
providence, stoicism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 301
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) 207, 279, 290
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) 290
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) 207, 279, 290
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) 207
seneca Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 207
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
soul / mind (psuchē, animus) vii Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 207, 290
stoicism, cosmology Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 301
stoicism, determinism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 301
stoicism, freedom Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 301
stoicism, logos Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 301
stoicism, world citizenship Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 301
stoicism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 301
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) 207, 279, 290
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) 290
training (askēsis) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 207, 290
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
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) 290
weapon Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 301
wise, man' Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 301