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Tiresias: The Ancient Mediterranean Religions Source Database



4735
Epictetus, Enchiridion, 12.2
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Intertexts (texts cited often on the same page as the searched text):

8 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, Pro Caecina, 52 (2nd cent. BCE - 1st cent. BCE)

4. 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.
5. Epictetus, Discourses, 1.4.3, 1.4.14, 1.4.28-1.4.29, 1.6.13-1.6.16, 1.6.18-1.6.22, 1.12.8-1.12.12, 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, 2.2.1-2.2.7, 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, 3.2.4, 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 (1st cent. CE - 2nd cent. CE)

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

8. Diogenes Laertius, Lives of The Philosophers, 7.117 (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.


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
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
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 Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 57; 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 Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 57; Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 279
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
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
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) 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
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
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
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
life of aesop Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 57
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
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, and slavery Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 57
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
plutarch Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 57; Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 207
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
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
self, in slaves Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 57
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
slavery, and the self Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 57
slavery Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 57
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
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
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
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