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Tiresias: The Ancient Mediterranean Religions Source Database



5954
Galen, On The Doctrines Of Hippocrates And Plato, 4.2.27
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Intertexts (texts cited often on the same page as the searched text):

12 results
1. Plato, Phaedrus, 246b, 246c, 246d, 246e, 246a (5th cent. BCE - 4th cent. BCE)

246a. that that which moves itself is nothing else than the soul,—then the soul would necessarily be ungenerated and immortal. Concerning the immortality of the soul this is enough; but about its form we must speak in the following manner. To tell what it really is would be a matter for utterly superhuman and long discourse, but it is within human power to describe it briefly in a figure; let us therefore speak in that way. We will liken the soul to the composite nature of a pair of winged horses and a charioteer. Now the horses and charioteers of the gods are all good and
2. Plato, Timaeus, 69d, 69c (5th cent. BCE - 4th cent. BCE)

69c. or any of the other elements; but He, in the first place, set all these in order, and then out of these He constructed this present Universe, one single Living Creature containing within itself all living creatures both mortal and immortal. And He Himself acts as the Constructor of things divine, but the structure of the mortal things He commanded His own engendered sons to execute. And they, imitating Him, on receiving the immortal principle of soul, framed around it a mortal body, and gave it all the body to be its vehicle, and housed therein besides another form of soul, even the mortal form
3. Aristotle, Nicomachean Ethics, 7.1-7.2, 7.5, 7.7-7.8, 7.10 (4th cent. BCE - 4th cent. BCE)

4. Cicero, On Duties, 1.101-1.102, 1.132, 2.18 (2nd cent. BCE - 1st cent. BCE)

1.101. Duplex est enim vis animorum atque natura; una pars in appetitu posita est, quae est o(rmh/ Graece, quae hominem huc et illuc rapit, altera in ratione, quae docet et explanat, quid faciendum fugiendumque sit. Ita fit, ut ratio praesit, appetitus obtemperet. Omnis autem actio vacare debet temeritate et neglegentia nec vero agere quicquam, cuius non possit causam probabilem reddere; haec est enim fere discriptio officii. 1.102. Efficiendum autem est, ut appetitus rationi oboediant eamque neque praecurrant nee propter pigritiam aut ignaviam deserant sintque tranquilli atque omni animi perturbatione careant; ex quo elucebit omnis constantia omnisque moderatio. Nam qui appetitus longius evagantur et tamquam exsultantes sive cupiendo sive fugiendo non satis a ratione retinentur, ii sine dubio finem et modum transeunt; relinquunt enim et abiciunt oboedientiam nec rationi parent, cui sunt subiecti lege naturae; a quibus non modo animi perturbantur, sed etiam corpora. Licet ora ipsa cernere iratorum aut eorum, qui aut libidine aliqua aut metu commoti sunt aut voluptate nimia gestiunt; quorum omnium voltus, voces, motus statusque mutantur. 1.132. Motus autem animorum duplices sunt, alteri cogitationis, alteri appetitus; cogitatio in vero exquirendo maxime versatur, appetitus impellit ad agendum. Curandum est igitur, ut cogitatione ad res quam optimas utamur, appetitum rationi oboedientem praebeamus. Et quoniam magna vis orationis est, eaque duplex, altera contentionis, altera sermonis, contentio disceptationibus tribuatur iudiciorum, contionum, senatus, sermo in circulis, disputationibus, congressionibus familiarium versetur, sequatur etiam convivia. Contentionis praecepta rhetorum sunt, nulla sermonis, quamquam haud scio an possint haec quoque esse. Sed discentium studiis inveniuntur magistri, huic autem qui studeant, sunt nulli, rhetorum turba referta omnia; quamquam, quae verborum sententiarumque praecepta sunt, eadem ad sermonem pertinebunt. 2.18. Etenim virtus omnis tribus in rebus fere vertitur, quarum una est in perspiciendo, quid in quaque re verum sincerumque sit, quid consentaneum cuique, quid consequens, ex quo quaeque gigtur, quae cuiusque rei causa sit, alterum cohibere motus animi turbatos, quos Graeci pa/qh nomit, appetitionesque, quas illi o(rma/s, oboedientes efficere rationi, tertium iis, quibuscum congregemur, uti moderate et scienter, quorum studiis ea, quae natura desiderat, expleta cumulataque habeamus, per eosdemque, si quid importetur nobis incommodi, propulsemus ulciscamurque eos, qui nocere nobis conati sint, tantaque poena afficiamus, quantam aequitas humanitasque patitur. 1.101.  Now we find that the essential activity of the spirit is twofold: one force is appetite (that is, ὁρμή, in Greek), which impels a man this way and that; the other is reason, which teaches and explains what should be done and what should be left undone. The result is that reason commands, appetite obeys. Again, every action ought to be free from undue haste or carelessness; neither ought we to do anything for which we cannot assign a reasonable motive; for in these words we have practically a definition of duty. 1.102.  The appetites, moreover, must be made to obey the reins of reason and neither allowed to run ahead of it nor from listlessness or indolence to lag behind; but people should enjoy calm of soul and be free from every sort of passion. As a result strength of character and self-control will shine forth in all their lustre. For when appetites overstep their bounds and, galloping away, so to speak, whether in desire or aversion, are not well held in hand by reason, they clearly overleap all bound and measure; for they throw obedience off and leave it behind and refuse to obey the reins of reason, to which they are subject by Nature's laws. And not only minds but bodies as well are disordered by such appetites. We need only to look at the faces of men in a rage or under the influence of some passion or fear or beside themselves with extravagant joy: in every instance their features, voices, motions, attitudes undergo a change. 1.132.  Our mental operations, moreover, are of two kinds: some have to do with thought, others with impulse. Thought is occupied chiefly with the discovery of truth; impulse prompts to action. We must be careful, therefore, to employ our thoughts on themes as elevating as possible and to keep our impulses under the control of reason. The power of speech in the attainment of propriety is great, and its function is twofold: the first is oratory; the second, conversation. Oratory is the kind of discourse to be employed in pleadings in court and speeches in popular assemblies and in the senate; conversation should find its natural place in social gatherings, in informal discussions, and in intercourse with friends; it should also seek admission at dinners. There are rules for oratory laid down by rhetoricians; there are none for conversation; and yet I do not know why there should not be. But where there are students to learn, teachers are found; there are, however, none who make conversation a subject of study, whereas pupils throng about the rhetoricians everywhere. And yet the same rules that we have for words and sentences in rhetoric will apply also to conversation. 2.18.  And, indeed, virtue in general may be said to consist almost wholly in three properties; the first is [Wisdom,] the ability to perceive what in any given instance is true and real, what its relations are, its consequences, and its causes; the second is [Temperance,] the ability to restrain the passions (which the Greeks call πάθη) and make the impulses (ὁρμαί) obedient to reason; and the third is [Justice,] the skill to treat with consideration and wisdom those with whom we are associated, in order that we may through their cooperation have our natural wants supplied in full and overflowing measure, that we may ward of any impending trouble, avenge ourselves upon those who have attempted to injure us, and visit them with such retribution as justice and humanity will permit.
5. Cicero, Tusculan Disputations, 1.53 (2nd cent. BCE - 1st cent. BCE)

1.53. Sed si, qualis sit animus, ipse animus nesciet, nesci aet K dic quaeso, ne esse ne esse ex non esse K c quidem se sciet, ne moveri quidem se? ex quo illa ratio nata est Platonis, quae a Socrate est in Phaedro Phaedr. 245 c, cf. Cic. rep. 6, 27. Ciceronem sequitur Lact. inst. 7, 8, 4 et Serv. Aen. 6, 727 phedro KRV explicata, a me autem posita est in sexto libro de re p.: “Quod semper movetur, aeternum et aet. X ( sed et exp. V vet K c ) aet. Somn. Macr. est; quod autem motum adfert alicui quodque ipsum agitatur aliunde, aliunde ( u(p' a)/llou ) H e corr. s Somn. pars Macr. alicunde X quando finem habet motus, vivendi finem habeat necesse est. solum igitur, quod se ipsum movet, quia numquam deseritur a se, quia a se s. u. add. V 2 numquam ne moveri quidem desinit; quin etiam ceteris quae moventur hic fons, hoc hoc o in r. R c principium est movendi.
6. Posidonius Apamensis Et Rhodius, Fragments, 159 (2nd cent. BCE - 1st cent. BCE)

7. Philo of Alexandria, Allegorical Interpretation, 2.94, 2.99, 3.118 (1st cent. BCE - 1st cent. CE)

8. Plutarch, On Moral Virtue, 442c (1st cent. CE - 2nd cent. CE)

442c. but though the passionate part is wanting in reason and has no reason of its own, yet otherwise it is by nature fitted to heed the rational and intelligent part, to turn toward it, to yield to it, to conform itself thereto, if it is not completely corrupted by the foolish pleasure and a life of no restraint. Those who wonder how it is that this part is irrational, yet subservient to reason, do not seem to me to reflect thoroughly upon the power of reason, How great it is, how far it penetrates, through its mastery and guidance, not by harsh and inflexible methods, but by flexible ones, which have a quality of yielding and submitting to the rein which is more effective than any possible constraint or violence. For, to be sure, even our breathing, our sinews and bones
9. Seneca The Younger, On Anger, 2.4.1 (1st cent. CE - 1st cent. CE)

10. Silius Italicus, Punica, 5.80, 5.97-5.104 (1st cent. CE - 2nd cent. CE)

11. Galen, On The Doctrines of Hippocrates And Plato, 3.3.4-3.3.6, 3.3.13-3.3.15, 4.2.8-4.2.12, 4.4.21, 4.4.23-4.4.24, 4.4.29, 4.5.18, 4.6.27, 4.7.4, 4.7.7-4.7.8, 4.7.33, 4.7.35, 4.7.37, 5.1.10, 5.1.17, 5.4.14, 5.5.21, 5.5.34, 5.6.20-5.6.22, 5.6.24-5.6.26, 5.6.37-5.6.38 (2nd cent. CE - 3rd cent. CE)

12. Posidonius Olbiopolitanus, Fragments, 159 (2nd cent. CE - 2nd cent. CE)



Subjects of this text:

subject book bibliographic info
(akratēs) / weakness of the will Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 301
academic / academy, the Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 63
akrasia Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 56
allusions, 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) 301
anger (orgē) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 63
animals (general), horse (platos metaphor) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 63, 301
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) 301
cannae Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 176
chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), akrasia Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 56
chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), false judgement distinguished from zeno's disobedient or akratic judgement" Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 56
chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), instead of being divided, it oscillates (ptoia) Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 56
chrysippus, uses examples from literature Graver, Stoicism and Emotion (2007) 235
chrysippus Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 176
cicero, on species-level classification Graver, Stoicism and Emotion (2007) 235
cicero Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 301
cooper, john Graver, Stoicism and Emotion (2007) 235
corvinus Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 176
cupido, gloriae Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 176
diaspora judaism Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 63
disease (nosos, nosēma) / illness Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 301
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) 63
dualism Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 301
emotions, examples of Graver, Stoicism and Emotion (2007) 235
emotions, shifting from one emotion to another Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 56
emotions, zeno, emotion is not false judgement, but is disobedient to one's better judgement" Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 56, 60
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) 63, 301
eupatheiai, classified by species Graver, Stoicism and Emotion (2007) 235
flaminius Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 176
fluttering (ptoia) Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 56
galen, platonizing ecletic doctor, complains of contradictions in chrysippus' account of emotion" Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 56, 60
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) 63, 301
genus-level classification Graver, Stoicism and Emotion (2007) 235
horse analogy Graver, Stoicism and Emotion (2007) 235
impressions Graver, Stoicism and Emotion (2007) 235
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) 301
kinesis (movement) Graver, Stoicism and Emotion (2007) 235
law Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 301
love (amorous) / lust (philia, erōs) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 63
medea Graver, Stoicism and Emotion (2007) 235
medical writers, greek, vivisection at alexandria Graver, Stoicism and Emotion (2007) 235
metaphor Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 63, 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) 301
movements, of emotive capacity Graver, Stoicism and Emotion (2007) 235
movements Graver, Stoicism and Emotion (2007) 235
nature (phusis) / natural, cosmos / universe Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 301
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) 301
origins of error, value as source Graver, Stoicism and Emotion (2007) 235
panaetius Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 301
pathetike kinesis (emotive movements) Graver, Stoicism and Emotion (2007) 235
philo of alexandria Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 63
plato, on mind and spirit Graver, Stoicism and Emotion (2007) 235
plato, the chariot allegory Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 176
plato Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 63, 301
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) 63
plutarch Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 63, 301
poetry, as source of examples Graver, Stoicism and Emotion (2007) 235
posidonius, on causes of emotion Graver, Stoicism and Emotion (2007) 235
posidonius, reinterpretations of Graver, Stoicism and Emotion (2007) 235
posidonius Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 176
prerehearsal of future ills Graver, Stoicism and Emotion (2007) 235
price, anthony Graver, Stoicism and Emotion (2007) 235
reaching (orexis) Graver, Stoicism and Emotion (2007) 235
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) 63, 301
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) 301
seneca, the younger, stoic, zeno's akrasia, lack of control, comes in with third movements" Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 56
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) 63, 301
stoic horse analogy Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 176
stoicism, roman Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 176
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) 301
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) 63
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) 301
temptation Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 56
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) 63
trasimene, lake Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 176
zeno (of citium) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 301
zeno of citium, stoic, and involves akrasia Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 56
zeno of citium, stoic, and oscillation or fluttering Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 56
zeno of citium, stoic, different view of emotion from chrysippus Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 56, 60
zeno of citium, stoic, emotion is not false judgement, but disobedience to one's better judgement" Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 56, 60