Tiresias: The Ancient Mediterranean Religions Source Database

11719

Epicurus, Kuriai Doxai, 2
NaN

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

13 results
1. Aristotle, Rhetoric, None (4th cent. BCE - 4th cent. BCE)
2. Cicero, Tusculan Disputations, 1.83, 3.28, 3.32-3.33, 3.52, 3.58-3.59, 3.76, 5.96 (2nd cent. BCE - 1st cent. BCE) 1.83. fit enim ad punctum temporis. Illud angit vel potius excruciat, discessus ab omnibus is quae sunt bona in vita . vide ne a malis nea malis K ( fuit m vel ni) dici verius possit. quid ego nunc lugeam vitam hominum? vere et iure possum; sed quid necesse est, cum id agam ne post mortem miseros nos putemus fore, etiam vitam efficere deplorando miseriorem? fecimus hoc in eo libro, in quo nosmet ipsos, quantum potuimus, consolati sumus. a malis igitur mors abducit, non a bonis, verum si sqq. Val. Max 8, 9 ext. 3 quaerimus. et quidem hoc ecquidem GRV h q dĕ (= haec quidem) K 1 (hoc quidem ss. 2 ) a Cyrenaico Hegesia he gesia R 1 sic copiose disputatur, ut is a rege Ptolomaeo ptolomeo K ptholomeo GV prohibitus esse dicatur illa in scholis dicere, quod quod V 2 s quo X multi is auditis mortem sibi ipsi consciscerent. -scerent in r. V c 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. 3.32. Sed est, isdem de rebus quod dici possit subtilius, si prius Epicuri sententiam viderimus. qui censet Epic. fr. 444 necesse esse omnis in aegritudine esse, qui se in malis esse arbitrentur, sive illa ante provisa et expectata sint sive inveteraverint. nam neque vetustate minui mala nec fieri praemeditata leviora, stultamque etiam esse meditationem futuri mali aut fortasse ne futuri quidem: satis esse odiosum malum omne, cum venisset; cum venisset ex conv. K 2 qui autem semper cogitavisset accidere posse aliquid adversi, ei fieri illud sempiternum malum; si vero ne futurum quidem sit, sit ex si V c frustra suscipi miseriam voluntariam; voluntariam add. GR 1 in fine pag. ita semper angi aut accipiendo aut cogitando malo. 3.33. Levationem autem aegritudinis in duabus rebus ponit, avocatione a cogitanda molestia et revocatione revocationem GKV 1 ad contemplandas voluptates. parere pareri GR 1 ( corr. 1 ) V 1 ( corr. 2 ) enim censet animum rationi posse et, quo illa ducat, sequi. vetat igitur ratio intueri molestias, abstrahit ab acerbis cogitationibus, hebetem habetem V 1 aciem ad miserias contemplandas facit; facit add. V c ( ante aciem We. ft. rectius cf. docere 220,13 sed cf. off. 1, 12 extr. al. ) om. cett. a quibus cum cecinit cecidit X corr. 2 receptui, inpellit receptuimpellit VHK c (receptaimp. K 1 )G 2 (receptum pellit 1 ) receptū impellit R rursum et incitat ad conspiciendas totaque mente contrectandas contractandas K ( ex -tes 1 ) H varias voluptates, vetat... 335, 4 voluptates H quibus ille et praeteritarum memoria et spe consequentium sapientis vitam refertam putat. refert amputat G 1 R 1 V 1 Haec nostro more nos diximus, Epicurii epicurei R c K 2 dicunt suo; sed quae quae ex qui V 2 dicant, videamus, quo modo, neglegamus. 3.52. qui tum aegritudinem censent existere, si necopinato quid evenerit. est id quidem magnum, ut supra supra p. 332, 6 dixi; etiam Chrysippo Chrys. fr. eth. 417 crysippo X ita videri scio, quod provisum ante non sit, id ferire ferire fieri X corr. V c aut 1 vehementius; sed non sunt in hoc hic in hoc G ( exp. 2 ) omnia. quamquam hostium et ante hostium add. V 2 non male repens adventus advetus G 1 R 1 V 1 magis aliquanto aliquando X corr. V c aut 1 conturbat quam expectatus, et maris subita tempestas quam ante provisa terret provisitaret K 1 navigantes vehementius, et eius modi sunt pleraque. sed cum diligenter necopinatorum naturam consideres, nihil aliud reperias repperias G R 1 V nisi omnia videri subita maiora, et quidem ob duas causas, primum quod, quanta sint quae accidunt, post accidunt V c in mg. add. : et qualia, cum repente accidunt ( non inepte cf. p. 345, 21 ) considerandi spatium non datur, deinde, cum cum tum G videtur praecaveri potuisse, si provisum esset, quasi culpa contractum malum aegritudinem acriorem facit. 3.58. similiter commemorandis exemplis orbitates quoque liberum liberorum V c praedicantur, eorumque, eorum quoque K 1 qui gravius ferunt, luctus aliorum exemplis leniuntur. sic perpessio ceterorum facit, ut ea quae acciderint multo minora maiora ex minora V c quam quanta sint existimata, videantur. ita fit, sensim cogitantibus ut, quantum sit ementita opinio, appareat. atque hoc idem et Telamo ille declarat: ego cum genui et Theseus: futuras mecum commentabar miserias tum morituros scivi et ei rei sustuli add. R 2, moriturum scivi V 3 et Anaxagoras: sciebam me genuisse mortalem. cf. p. 332, 9 sqq. hi enim omnes diu cogitantes de rebus humanis intellegebant eas nequaquam pro opinione volgi esse extimescendas. extimescendas KR 1 existimescendas R c G existimiscendas G 1 e corr. V et mihi quidem videtur idem fere accidere is qui ante meditantur, quod is quibus medetur dies, nisi quod ratio ratio V ratione GKR ( unde in hoc quae- dam 2? ) quaedam sanat illos, hos ipsa natura intellecto eo quod rem continet, illud illud continet X trp. B malum, quod opinatum sit esse maxumum, nequaquam esse tantum, ut vitam beatam possit evertere. 3.59. hoc igitur efficitur, ut ex illo necopinato plaga maior sit, non, ut illi putant, ut, cum duobus pares casus evenerint, is modo aegritudine adficiatur, aff. KR cui ille necopinato casus evenerit. Itaque dicuntur non nulli in maerore, cum de hac communi hominum condicione audivissent, ea lege esse nos natos, ut nemo in perpetuum esse posset expers mali, gravius etiam tulisse. quocirca Carneades, ut video nostrum scribere Antiochum, anthiochum KR reprendere reprehendere KV c Chrysippum crysippum X Chr. fr. eth. 487 solebat laudantem Euripideum carmen illud: Eurip. Hypsip. fr. 757 ( S. Eur. ed. Arn. p. 62 ) Morta/lis nemo est que/m non non om. X add. K 2 V c attinga/t attingit W (attigit K) vix recte, cf. Mue. in Seyfferti Laelio p. 143 dolor Morbu/sque; multis multis Lb. multi su/nt humandi li/beri, Rursu/m creandi, mo/rsque mors quae GK (morsquę) R 1 V (s in r. c ) est finita o/mnibus. Quae ge/neri genere X corr. V 3 humano ango/rem nequicquam a/dferunt: adferant V 2 Redde/nda terrae est te/rra, tum tum tam Sey. nam Küh. vita o/mnibus Mete/nda ut fruges. si/c iubet Nece/ssitas. 3.76. sunt qui unum officium consolantis cons olantis R 1 consulantis GK 1 V 1 putent putent docere Lb. Cleanthes fr. 576 malum illud omnino non esse, ut Cleanthi placet; sunt qui non magnum malum, ut Peripatetici; sunt qui abducant a malis ad bona, ut Epicurus; sunt qui satis satis om. G 1 putent ostendere nihil inopinati inopiti GRV 1 (n exp. c ) opiti K accidisse, ut Cyrenaici lac. stat. Po. ut Cyrenaici pro nihil mali (nihil a mali V 1 ) Dav. cogitari potest: ut Cyr. atque hi quoque, si verum quaeris, efficere student ut non multum adesse videatur aut nihil mall. Chr. cf. § 52–59. 61 extr. Chrys. fr. eth. 486 nihil mali. Chrysippus autem caput esse censet in consolando detrahere detra in r. V c illam opinionem maerentis, qua se maerentis se X (mer. KR) qd add. V 2 maerentis si vel maerentl si s ( sed sec. Chr. omnes qui maerent in illa opinione sunt; non recte p. 275, 19 confert Va. Op. 1, 70 ) qua Po. officio fungi putet iusto atque debito. sunt etiam qui haec omnia genera consolandi colligant abducunt... 21 putant... 356, 2 colligunt X 356, 2 colligant V 2 abducant et putent Ern. ( obloq. Küh. Sey. cf. tamen nat. deor. 2, 82 al. ). inconcinnitatem modorum def. Gaffiot cf. ad p. 226, 23 —alius enim alio modo movetur—, ut fere nos in Consolatione omnia omnia bis scripsit, prius erasit G omnia exp. et in mg. scr. fecimus. omne genus consolandi V c in consolationem unam coniecimus; erat enim in tumore animus, et omnis in eo temptabatur curatio. sed sumendum tempus est non minus in animorum morbis quam in corporum; ut Prometheus ille Aeschyli, cui cum dictum esset: Atqui/, Prometheu, te ho/c tenere exi/stimo, Mede/ri posse ra/tionem ratione ratione G 1 RV 1 ( alterum exp. G 2 V 1 ratione rationem K 1 (ratione del. K 2 ) orationem Stephanus ( ft. recte cf. lo/goi ) iracu/ndiae, v. 377 respondit: Siquide/m qui qui et ss. V c tempesti/vam medicinam a/dmovens Non a/dgravescens adgr. ss. V c vo/lnus inlida/t manu. manus X s exp. V 5.96. quocirca corpus gaudere tam diu, dum praesentem sentiret voluptatem, animum et praesentem percipere pariter cum corpore et prospicere venientem nec praeteritam praeterfluere sinere. ita perpetuas et contextas contestas ex contentas K c voluptates in sapiente fore semper, cum expectatio expectatione G 1 speratarum voluptatum cum cum add. Lb. perceptarum memoria iungeretur.
3. Lucretius Carus, On The Nature of Things, 1.44-1.49, 1.690-1.700, 2.646-2.651, 3.1-3.5, 3.31-3.93, 3.830-3.1094, 5.1151-5.1160, 5.1208, 5.1218-5.1240, 6.379-6.422, 6.1090-6.1093, 6.1235-6.1246 (1st cent. BCE - 1st cent. BCE)
4. Epictetus, Discourses, 3.24.84-3.24.88 (1st cent. CE - 2nd cent. CE)
5. Epictetus, Enchiridion, 3 (1st cent. CE - 2nd cent. CE)
6. Seneca The Younger, De Consolatione Ad Marciam, 9.2, 26.6-26.7 (1st cent. CE - 1st cent. CE)
7. Seneca The Younger, Letters, 101.10, 121.16 (1st cent. CE - 1st cent. CE)
8. Seneca The Younger, Natural Questions, 7.32.2-7.32.3 (1st cent. CE - 1st cent. CE)
9. Galen, On The Doctrines of Hippocrates And Plato, 4.7.7 (2nd cent. CE - 3rd cent. CE)
10. Diogenes Laertius, Lives of The Philosophers, 10.139 (3rd cent. CE - 3rd cent. CE) 10.139. [A blessed and eternal being has no trouble himself and brings no trouble upon any other being; hence he is exempt from movements of anger and partiality, for every such movement implies weakness [Elsewhere he says that the gods are discernible by reason alone, some being numerically distinct, while others result uniformly from the continuous influx of similar images directed to the same spot and in human form.]Death is nothing to us; for the body, when it has been resolved into its elements, has no feeling, and that which has no feeling is nothing to us.The magnitude of pleasure reaches its limit in the removal of all pain. When pleasure is present, so long as it is uninterrupted, there is no pain either of body or of mind or of both together.
11. Epicurus, Letter To Menoeceus, 133
12. Epicurus, Kuriai Doxai, 1
13. Vergil, Georgics, 2.467, 2.491-2.492, 3.440, 3.478-3.566 2.467. Hedges too must be woven and all beast 2.491. Where'er the god hath turned his comely head. 2.492. Therefore to Bacchus duly will we sing 3.440. Whole pools are turned; and on their untrimmed beard 3.478. Many there be who from their mothers keep 3.479. The new-born kids, and straightway bind their mouth 3.480. With iron-tipped muzzles. What they milk at dawn 3.481. Or in the daylight hours, at night they press; 3.482. What darkling or at sunset, this ere morn 3.483. They bear away in baskets—for to town 3.484. The shepherd hies him—or with dash of salt 3.485. Just sprinkle, and lay by for winter use. 3.486. Nor be thy dogs last cared for; but alike 3.487. Swift Spartan hounds and fierce Molossian feed 3.488. On fattening whey. Never, with these to watch 3.489. Dread nightly thief afold and ravening wolves 3.490. Or Spanish desperadoes in the rear. 3.491. And oft the shy wild asses thou wilt chase 3.492. With hounds, too, hunt the hare, with hounds the doe; 3.493. oft from his woodland wallowing-den uprouse 3.494. The boar, and scare him with their baying, and drive 3.495. And o'er the mountains urge into the toil 3.496. Some antlered monster to their chiming cry. 3.497. Learn also scented cedar-wood to burn 3.498. Within the stalls, and snakes of noxious smell 3.499. With fumes of galbanum to drive away. 3.500. oft under long-neglected cribs, or lurk 3.501. A viper ill to handle, that hath fled 3.502. The light in terror, or some snake, that wont 3.503. 'Neath shade and sheltering roof to creep, and shower 3.504. Its bane among the cattle, hugs the ground 3.505. Fell scourge of kine. Shepherd, seize stakes, seize stones! 3.506. And as he rears defiance, and puffs out 3.507. A hissing throat, down with him! see how low 3.508. That cowering crest is vailed in flight, the while 3.509. His midmost coils and final sweep of tail 3.510. Relaxing, the last fold drags lingering spires. 3.511. Then that vile worm that in Calabrian glade 3.512. Uprears his breast, and wreathes a scaly back 3.513. His length of belly pied with mighty spots— 3.514. While from their founts gush any streams, while yet 3.515. With showers of Spring and rainy south-winds earth 3.516. Is moistened, lo! he haunts the pools, and here 3.517. Housed in the banks, with fish and chattering frog 3.518. Crams the black void of his insatiate maw. 3.519. Soon as the fens are parched, and earth with heat 3.520. Is gaping, forth he darts into the dry 3.521. Rolls eyes of fire and rages through the fields 3.522. Furious from thirst and by the drought dismayed. 3.523. Me list not then beneath the open heaven 3.524. To snatch soft slumber, nor on forest-ridge 3.525. Lie stretched along the grass, when, slipped his slough 3.526. To glittering youth transformed he winds his spires 3.527. And eggs or younglings leaving in his lair 3.528. Towers sunward, lightening with three-forked tongue. 3.529. of sickness, too, the causes and the sign 3.530. I'll teach thee. Loathly scab assails the sheep 3.531. When chilly showers have probed them to the quick 3.532. And winter stark with hoar-frost, or when sweat 3.533. Unpurged cleaves to them after shearing done 3.534. And rough thorns rend their bodies. Hence it i 3.535. Shepherds their whole flock steep in running streams 3.536. While, plunged beneath the flood, with drenched fell 3.537. The ram, launched free, goes drifting down the tide. 3.538. Else, having shorn, they smear their bodies o'er 3.539. With acrid oil-lees, and mix silver-scum 3.540. And native sulphur and Idaean pitch 3.541. Wax mollified with ointment, and therewith 3.542. Sea-leek, strong hellebores, bitumen black. 3.543. Yet ne'er doth kindlier fortune crown his toil 3.544. Than if with blade of iron a man dare lance 3.545. The ulcer's mouth ope: for the taint is fed 3.546. And quickened by confinement; while the swain 3.547. His hand of healing from the wound withholds 3.548. Or sits for happier signs imploring heaven. 3.549. Aye, and when inward to the bleater's bone 3.550. The pain hath sunk and rages, and their limb 3.551. By thirsty fever are consumed, 'tis good 3.552. To draw the enkindled heat therefrom, and pierce 3.553. Within the hoof-clefts a blood-bounding vein. 3.554. of tribes Bisaltic such the wonted use 3.555. And keen Gelonian, when to 3.556. He flies, or Getic desert, and quaffs milk 3.557. With horse-blood curdled. Seest one far afield 3.558. oft to the shade's mild covert win, or pull 3.559. The grass tops listlessly, or hindmost lag 3.560. Or, browsing, cast her down amid the plain 3.561. At night retire belated and alone; 3.562. With quick knife check the mischief, ere it creep 3.563. With dire contagion through the unwary herd. 3.564. Less thick and fast the whirlwind scours the main 3.565. With tempest in its wake, than swarm the plague 3.566. of cattle; nor seize they single lives alone

Subjects of this text:

subject	book bibliographic info
adrastus	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 189
alexander of aphrodisias	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 189
ambition,lucretius,ambition is due to fear of death	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
anger,pleasurable	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
animals	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 178
anticipation of misfortune,cyrenaics on unexpected	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
anticipation of misfortune,posidonius	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236, 237
anticipation of misfortune,rejected by epicureans	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
antiochus of rhodes	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 188
aristippus,cyrenaic	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
ariston of alexandria	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 189
aristotle,philosophy devolving into commentary on	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 189
aspasius	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 189
athens	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 178
authority,,oral-traditional	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 188, 189
authority,,pagan sources,decline of non-intellectual authority in	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 188, 189
authority,,prophetic or revelatory	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 188
authority	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 188, 189
avarice,lucretius,due to fear of death	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
boethius of sidon	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 188, 189
cattle	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 178
competition,aristotle,pleasure of competition comes from hope	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
consolation writings,hope of continuation	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237, 248
consolation writings,is it bad or merely unexpected?	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
cyrenaics,anticipate misfortune	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
death,in lucretius	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 178
death,in the georgics	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 178
epicureans,against fear of death	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236, 248
epicureans,hope,value of	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
epicurus,memorization of his doctrines	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
epicurus,rejects anticipating future misfortune	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
epicurus and epicureans	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 188, 189
fear	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
fear of death,of annihilation	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237, 248
fear of death,of punishment after death	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
fear of death,plutarch distinguishes these	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 248
finales,book 2	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 178
finales,book 3	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 178
finales,in lucretius	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 178
formulae	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 178
gods,in the georgics	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 178
hegesias,cyrenaic,death an escape	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
herminus	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 189
hope,approved by christians	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
hope,aristotle,explains competitive pleasure,including those of debate	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
hope,epicurus	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
hope,evaluated by plato	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
irwin,terry	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
kyriae doxai (epicurus)	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 188, 189
labor,in the georgics	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 178
lucretius,death in	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 178
lucretius,epicurean,against fear of death	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
lucretius,religion in	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 178
lucretius	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 188, 189
makarismos	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 178
nicolaus of damascus	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 189
obsolescence of oracles (plutarch)	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 188
oral-traditional authority,,decline of,in pagan sources	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 188, 189
past,present,future,hope approved	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
paul,st	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
peripatetics	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 188, 189
philosophical psychology guides education,aristotle,pleasures of philosophical debate connotes hope	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
philosophy/philosophical schools,oral tradition,collapse of	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 188, 189
plague	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 178
plato,false hope	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
plato,most pleasures mixed with distress	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
plato,pleasure and danger of hope	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
plato,pleasures and dangers of hope	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
pleasure,pleasures of hope	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
pleasure,these explain pleasures of competition	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
plutarch	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 188
plutarch of chaeroneia,middle platonist,momentary self	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 248
posidonius,stoic,and anticipation (proendēmein) of misfortune	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236, 237
prophetic or revelatory authority,,decline of,in pagan sources	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 188
punishment,after death	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
reale,giovanni	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 189
religion,in lucretius	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 178
self,momentary	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 248
self,self vs. constitution	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 248
seneca,the younger,stoic,momentary self	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 248
seneca,the younger,stoic,soul may survive for a while	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237, 248
seneca,the younger,stoic	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
seneca	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 189
stoics,see under individual stoics,esp. chrysippus,whose views came to be seen already in antiquity as stoic orthodoxy,so that,conversely,views seen as orthodox tended to be ascribed to him,soul survives for a while	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237, 248
suicide,encouraged,hegesias	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
therapy,techniques see esp.	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236, 237, 248
therapy	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236, 237, 248
time-lapse,effects of,emotions fade with time,because of reassessment	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236, 237
time-lapse,effects of,familiarity in advance has same effect as fading	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236, 237
tisiphone	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 178
unconscious,cyrenaics	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
zeno of citium,stoic,hence different conception of freedom from emotion(apatheia)'	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
zeno of citium,stoic,hence different conception of freedom from emotion(apatheia)	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236, 248