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Tiresias: The Ancient Mediterranean Religions Source Database



5954
Galen, On The Doctrines Of Hippocrates And Plato, 4.3.2
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21 results
1. Plato, Laches, None (5th cent. BCE - 4th cent. BCE)

198b. Nic. Certainly I do. Soc. So much for that; thus far we agree: but let us pass on to what is to be dreaded and what to be dared, and make sure that you and we do not take two different views of these. Let me tell you our view of them, and if you do not agree with it, you shall instruct us. We hold that the dreadful are things that cause fear, and the safely ventured are those that do not; and fear is caused not by past or present, but by expected evils: for fear is expectation of coming evil. You are of the same mind with us in this, are you not, Laches?
2. Plato, Protagoras, None (5th cent. BCE - 4th cent. BCE)

352c. is just what they have about a slave, that it may be dragged about by any other force. Now do you agree with this view of it, or do you consider that knowledge is something noble and able to govern man, and that whoever learns what is good and what is bad will never be swayed by anything to act otherwise than as knowledge bids, and that intelligence is a sufficient succor for mankind?
3. Plato, Timaeus, None (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
4. 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.
5. 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.
6. Cicero, Tusculan Disputations, 3.13-3.14, 3.22, 3.75, 3.82-3.83, 4.11-4.12, 4.14-4.15 (2nd cent. BCE - 1st cent. BCE)

3.13. sed videamus ne haec oratio sit hominum adsentantium nostrae inbecillitati et indulgentium mollitudini; nos autem audeamus non solum ramos amputare miseriarum, sed omnis radicum fibras fybras X evellere. tamen aliquid relinquetur fortasse; ita sunt altae alta GKV ( corr. 2? ) H stirpes stultitiae; sed relinquetur id solum quod erit necessarium. Illud quidem sic habeto, nisi sanatus animus sit, quod sine philosophia fieri non potest, finem miseriarum nullum fore. sed... 15 fore quam ob rem, quoniam coepimus, tradamus nos ei curandos: sanabimur, si volemus. et progrediar quidem longius: non enim de aegritudine solum, quamquam id quidem quidem in mg. add. R c primum, sed de omni animi, ut ego posui, perturbatione, morbo, ut Graeci volunt, explicabo. et primo, si placet, Stoicorum more agamus, qui breviter astringere solent argumenta; deinde nostro instituto vagabimur. 3.14. Qui fortis est, idem est fidens (quoniam confidens sqq. St. fr. 3, 570 mala consuetudine loquendi loquendum Non. L 1 in vitio ponitur, ductum verbum a a add. V 2 confidendo, quod laudis in ante laudis add. V 2 est). qui autem est fidens, is profecto non extimescit; discrepat enim a timendo qui... 4 a timendo fidens (fidere Quich. ) Non. 443, 9 confidere. confidens Non. atqui, atqui R 2 ( cf. We. ) atque in quem cadit aegritudo, in eundem timor; quarum enim rerum praesentia sumus in aegritudine, easdem inpendentes et venientes inpendentis..venientis e corr. V aut 2 timemus. ita fit ut fortitudini aegritudo repugnet. ita. ... repugnet del. Hei. veri simile est igitur, in quem cadat cadit G aegritudo, cadere in eundem eundem eum Non. timorem et infractionem infractionem V ( exp. rec ) quidem quidem quandam ut v. in mg. R rec animi in quem... 10 animi Non. 122,28 et demissionem. demisionem GKR 1 dimis ionem V 1 quae in quem cadunt, in eundem cadit, ut serviat, ut victum, si quando, si quando aliquando (ali in r. 2 ) V se esse fateatur. quae qui recipit, recipiat idem necesse est timiditatem et ignaviam. non cadunt autem haec in virum fortem: igitur ne aegritudo quidem. at nemo sapiens nisi fortis: non cadet cadit V 2 H cadat K ergo in sapientem aegritudo. 3.22. Haec sic sic R c? V c si X dicuntur a Stoicis concludunturque contortius. sed latius aliquando aliquando cf. 323,22 aliquanto s male, cf. de orat. 1, 133 opt. gen. 23 dicenda sunt et diffusius; sententiis tamen utendum eorum potissimum, qui qui ex quā ut v. G 2 maxime forti et, ut ita dicam, virili utuntur ratione atque sententia. nam Peripatetici, familiares nostri, quibus nihil est uberius, nihil eruditius, nihil gravius, mediocritates vel perturbationum vel morborum animi mihi non sane probant. omne enim malum, etiam mediocre, mediocre iocre in r. G 2 malum malum Bouh. magnum alt. id om. H est; nos autem id agimus, ut id in sapiente nullum sit omnino. nam ut corpus, etiamsi mediocriter aegrum est, sanum non est, sic in animo ista mediocritas caret sanitate. itaque praeclare nostri, ut alia multa, molestiam sollicitudinem angorem propter similitudinem corporum aegrorum aegritudinem aegritudinem cf. Aug. civ. 14,17 ext. nominaverunt. 3.75. additur ad hanc definitionem a Zenone recte, ut illa opinio praesentis mali sit recens. hoc autem verbum sic interpretantur, ut non tantum illud recens esse velint, quod paulo ante acciderit, sed quam diu in illo opinato malo vis quaedam insit, ut ut s et X vigeat et habeat quandam viriditatem, tam diu appelletur appellatur K recens. ut Artemisia illa, Mausoli Cariae regis uxor, quae nobile illud Halicarnasi alicarnasi X fecit sepulcrum, quam diu vixit, vixit in luctu eodemque etiam confecta contabuit. huic erat illa opinio cotidie recens; quae tum denique non appellatur appellabatur X corr. V 2 recens, cum vetustate exaruit. Haec igitur officia sunt consolantium, tollere aegritudinem funditus aut sedare aut detrahere aut detr. V ( ss. 2 ) quam plurumum aut supprimere nec pati manare longius aut ad alia traducere. 3.82. et tamen, ut medici uti medici K ( er. n) toto corpore curando minimae etiam parti, si condoluit, medentur, sic philosophia cum universam aegritudinem sustulit, sustulit aegritudinem sustulit tamen si X (sustullit G 1 V 1 condoluit tamen si K 1 medenturaegr. sustulit add. c ) corr. Keil, Quaest. Tull. p. XVIII etiam, si quis error alicunde alicunde Ern. aliunde extitit, si paupertas momordit, si ignominia pupugit, pupigit G 1 R 1 V 1 si quid tenebrarum obfudit exilium, exsilium GV 1 aut eorum quae quaeque (quaeque G) modo X corr. s modo dixi si quid si quid sicut K extitit. etsi singularum rerum sunt propriae consolationes, de quibus audies tu quidem, cum voles. sed ad eundem fontem revertendum est, aegritudinem omnem procul abesse a sapiente, quod iis sit, quod frustra suscipiatur, quod non natura exoriatur, sed iudicio, sed opinione, sed quadam invitatione ad dolendum, cum id decreverimus ita fieri oportere. 3.83. Hoc detracto, quod totum est voluntarium, aegritudo erit sublata illa ilia ita G 1 maerens, morsus tamen tamen tantum Bentl. sed cf. p. 323, 11 quo Cic. hic respicit et contractiuncula quaedam contractiuncuculae quaedam (quadam G quandam V 1 ) relinquentur W Non. (relincuntur) corr. Bentl. cf. 9 hanc et Sen. ad Marc. 7, 1 animi relinquetur. hoc... 9 relinquentur Non. 92, 24 hanc dicant sane naturalem, dum aegritudinis nomen absit grave taetrum funestum, quod cum sapientia esse atque, ut ita dicam, habitare nullo modo possit. At quae at quae Bentl. atque stirpes sunt aegritudinis, quam multae, quam amarae! quae ipso ipso om. V trunco everso omnes eligendae elidendae R 2 sunt et, si necesse erit, singulis disputationibus. superest enim nobis hoc, cuicuimodi cuicuimodi cuiusmodi V 3 est, otium. sed ratio una omnium est aegritudinum, plura sed plura H nomina. nam et invidere aegritudinis est et aemulari et obtrectare et misereri et angi, lugere, maerere, aerumna adfici, lamentari, sollicitari, sollicitari add. G 2 dolere, dolore V in molestia esse, adflictari, desperare. 4.11. sit igitur hic hic K 1 fons; utamur tamen in his perturbationibus describendis discrib. Mue. sed cf. Th. l. l. 5, 663 Stoicorum definitionibus et partitionibus, parti cipationibus R 1 particionibus GVH qui mihi videntur in hac quaestione versari acutissime. Est igitur Zenonis haec definitio, ut perturbatio Zeno fr. 205 sit, quod pa/qos pat OC K patos R ( p ex ) PL T w C H ille dicit, aversa a a om. V 1 ( add. c ) recta ratione contra naturam animi commotio. quidam brevius perturbationem esse adpetitum vehementiorem, sed vehementiorem eum volunt esse, qui longius discesserit a naturae constantia. partes autem perturbationum volunt ex duobus opinatis bonis nasci et ex duobus opinatis malis; ita esse quattuor, ex bonis libidinem et laetitiam, ut sit laetitia praesentium bonorum, libido futurorum, ex malis metum et aegritudinem nasci censent, metum futuris, aegritudinem praesentibus; quae enim venientia metuuntur, eadem adficiunt aegritudine aegritudinem K ( corr. 2 ) RH instantia. 4.12. laetitia autem et libido in bonorum opinione versantur, cum libido ad id, quod videtur bonum, inlecta inlecta s iniecta X et sqq. cf. Barlaami eth. sec. Stoicos 2, 11 qui hinc haud pauca adsumpsit. inflammata rapiatur, laetitia ut adepta iam aliquid concupitum ecferatur et gestiat. natura natura s V rec naturae X (-re K) enim omnes ea, Stoic. fr. 3, 438 quae bona videntur, secuntur fugiuntque contraria; quam ob rem simul obiecta species est speciei est H speci est KR ( add. c ) speciest GV cuiuspiam, quod bonum videatur, ad id adipiscendum impellit ipsa natura. id cum constanter prudenterque fit, eius modi adpetitionem Stoici bou/lhsin BO gL AHClN KR bo gL HC in G bo ga HCin V appellant, nos appellemus appellemus We. appellamus X (apell G) cf. v. 26, fin. 3, 20 voluntatem, eam eam iam V illi putant in solo esse sapiente; quam sic definiunt: voluntas est, quae quid cum ratione desiderat. quae autem ratione adversante adversante Po. ( cf. p.368, 6; 326, 3; St. fr. 3, 462 a)peiqw=s tw=| lo/gw| w)qou/menon e)pi\ plei=on adversa X (d del. H 1 ) a ratione aversa Or. incitata est vehementius, ea libido est vel cupiditas effrenata, quae in omnibus stultis invenitur. 4.14. praesentis autem mali sapientis adfectio nulla est, stultorum stultorum Dav. stulta autem aegritudo est, eaque eaque Ba. ea qua X (ea qu e M 1 ) adficiuntur in malis opinatis animosque demittunt et contrahunt rationi non obtemperantes. itaque haec prima definitio difin. V est, ut aegritudo sit animi adversante ratione contractio. itaque ... 6 contractio Non. 93, 1 sic quattuor perturbationes sunt, tres constantiae, quoniam cf. Aug. civ. 14, 8 aegritudini nulla constantia opponitur. Sed omnes perturbationes iudicio censent fieri et St. fr. 3, 380 et 393 opinione. itaque eas definiunt pressius, ut intellegatur, non modo quam vitiosae, vitiose GKR sed etiam quam in nostra sint potestate. est ergo ergo igitur H s aegritudo aegritudo om. G 1 add. 1 et 2 opinio recens mali praesentis, in quo demitti contrahique animo rectum esse videatur, laetitia opinio recens boni praesentis, in quo ecferri ecferri haec ferri VK c (eff. K 2 ) rectum esse videatur, laetitia...15 videatur om. G 1, add. G 2 in mg. inf. ( lemmata laetitia metus adscr. 1 cf. praef. ) metus opinio impendentis mali, quod intolerabile intollerabile V esse videatur, libido lubido K, in lib. corr. G 1 (libido etiam in mg. ) R 1 opinio venturi boni, quod sit ex usu iam praesens esse atque adesse. 4.15. sed quae iudicia quasque opiniones perturbationum esse dixi, non in eis perturbationes solum positas esse dicunt, verum illa etiam etiam ilia H quae efficiuntur perturbationibus, ut aegritudo quasi morsum aliquem doloris efficiat, metus recessum quendam animi et fugam, laetitia profusam hilaritatem, libido lubido K x li bido R effrenatam effrenata X corr. K 2 R c adpetentiam. opinationem autem, quam in omnis definitiones superiores inclusimus, volunt esse inbecillam adsensionem.
7. Philodemus of Gadara, De Ira \ , 40.19-40.22, 41.29-41.31 (2nd cent. BCE - 1st cent. BCE)

8. Lucretius Carus, On The Nature of Things, 3.152-3.160, 5.45-5.50 (1st cent. BCE - 1st cent. BCE)

9. Diogenes of Oenoanda, Fragments, 5 (1st cent. CE - 2nd cent. CE)

10. Plutarch, On Common Conceptions Against The Stoics, None (1st cent. CE - 2nd cent. CE)

11. Plutarch, Marius, None (1st cent. CE - 2nd cent. CE)

12. Seneca The Younger, On Anger, 1.17.1, 2.2.5, 2.3.5, 2.4.1 (1st cent. CE - 1st cent. CE)

13. Galen, On The Doctrines of Hippocrates And Plato, 2.8.40, 2.8.44, 2.8.47-2.8.49, 3.1.25, 3.7.4, 4.2.1-4.2.6, 4.2.8, 4.2.10-4.2.18, 4.3.1, 4.3.3-4.3.4, 4.4.24, 4.5.10-4.5.15, 4.6.35, 4.7.2, 4.7.5, 4.7.12-4.7.17, 4.7.24-4.7.38, 4.7.41, 5.1.4, 5.2.3-5.2.7, 5.5.8-5.5.26, 5.6.22-5.6.26, 5.6.34-5.6.37, 5.6.42, 5.7.29, 5.7.74-5.7.87 (2nd cent. CE - 3rd cent. CE)

14. Sextus, Against The Mathematicians, 7.206-7.210, 11.118, 11.141, 11.158-11.159 (2nd cent. CE - 3rd cent. CE)

15. Sextus, Outlines of Pyrrhonism, 1.17, 1.22-1.28, 1.231, 3.173-3.175, 3.177, 3.235-3.236 (2nd cent. CE - 3rd cent. CE)

16. Diogenes Laertius, Lives of The Philosophers, 7.110-7.114, 7.116, 10.127-10.128 (3rd cent. CE - 3rd cent. CE)

7.110. And in things intermediate also there are duties; as that boys should obey the attendants who have charge of them.According to the Stoics there is an eight-fold division of the soul: the five senses, the faculty of speech, the intellectual faculty, which is the mind itself, and the generative faculty, being all parts of the soul. Now from falsehood there results perversion, which extends to the mind; and from this perversion arise many passions or emotions, which are causes of instability. Passion, or emotion, is defined by Zeno as an irrational and unnatural movement in the soul, or again as impulse in excess.The main, or most universal, emotions, according to Hecato in his treatise On the Passions, book ii., and Zeno in his treatise with the same title, constitute four great classes, grief, fear, desire or craving, pleasure. 7.111. They hold the emotions to be judgements, as is stated by Chrysippus in his treatise On the Passions: avarice being a supposition that money is a good, while the case is similar with drunkenness and profligacy and all the other emotions.And grief or pain they hold to be an irrational mental contraction. Its species are pity, envy, jealousy, rivalry, heaviness, annoyance, distress, anguish, distraction. Pity is grief felt at undeserved suffering; envy, grief at others' prosperity; jealousy, grief at the possession by another of that which one desires for oneself; rivalry, pain at the possession by another of what one has oneself. 7.112. Heaviness or vexation is grief which weighs us down, annoyance that which coops us up and straitens us for want of room, distress a pain brought on by anxious thought that lasts and increases, anguish painful grief, distraction irrational grief, rasping and hindering us from viewing the situation as a whole.Fear is an expectation of evil. Under fear are ranged the following emotions: terror, nervous shrinking, shame, consternation, panic, mental agony. Terror is a fear which produces fright; shame is fear of disgrace; nervous shrinking is a fear that one will have to act; consternation is fear due to a presentation of some unusual occurrence; 7.113. panic is fear with pressure exercised by sound; mental agony is fear felt when some issue is still in suspense.Desire or craving is irrational appetency, and under it are ranged the following states: want, hatred, contentiousness, anger, love, wrath, resentment. Want, then, is a craving when it is baulked and, as it were, cut off from its object, but kept at full stretch and attracted towards it in vain. Hatred is a growing and lasting desire or craving that it should go ill with somebody. Contentiousness is a craving or desire connected with partisanship; anger a craving or desire to punish one who is thought to have done you an undeserved injury. The passion of love is a craving from which good men are free; for it is an effort to win affection due to the visible presence of beauty. 7.114. Wrath is anger which has long rankled and has become malicious, waiting for its opportunity, as is illustrated by the lines:Even though for the one day he swallow his anger, yet doth he still keep his displeasure thereafter in his heart, till he accomplish it.Resentment is anger in an early stage.Pleasure is an irrational elation at the accruing of what seems to be choiceworthy; and under it are ranged ravishment, malevolent joy, delight, transport. Ravishment is pleasure which charms the ear. Malevolent joy is pleasure at another's ills. Delight is the mind's propulsion to weakness, its name in Greek (τέρψις) being akin to τρέψις or turning. To be in transports of delight is the melting away of virtue. 7.116. Also they say that there are three emotional states which are good, namely, joy, caution, and wishing. Joy, the counterpart of pleasure, is rational elation; caution, the counterpart of fear, rational avoidance; for though the wise man will never feel fear, he will yet use caution. And they make wishing the counterpart of desire (or craving), inasmuch as it is rational appetency. And accordingly, as under the primary passions are classed certain others subordinate to them, so too is it with the primary eupathies or good emotional states. Thus under wishing they bring well-wishing or benevolence, friendliness, respect, affection; under caution, reverence and modesty; under joy, delight, mirth, cheerfulness. 10.127. For if he truly believes this, why does he not depart from life? It were easy for him to do so, if once he were firmly convinced. If he speaks only in mockery, his words are foolishness, for those who hear believe him not.We must remember that the future is neither wholly ours nor wholly not ours, so that neither must we count upon it as quite certain to come nor despair of it as quite certain not to come.We must also reflect that of desires some are natural, others are groundless; and that of the natural some are necessary as well as natural, and some natural only. And of the necessary desires some are necessary if we are to be happy, some if the body is to be rid of uneasiness, some if we are even to live. 10.128. He who has a clear and certain understanding of these things will direct every preference and aversion toward securing health of body and tranquillity of mind, seeing that this is the sum and end of a blessed life. For the end of all our actions is to be free from pain and fear, and, when once we have attained all this, the tempest of the soul is laid; seeing that the living creature has no need to go in search of something that is lacking, nor to look for anything else by which the good of the soul and of the body will be fulfilled. When we are pained because of the absence of pleasure, then, and then only, do we feel the need of pleasure. Wherefore we call pleasure the alpha and omega of a blessed life. Pleasure is our first and kindred good.
17. Stobaeus, Anthology, 2.88.10, 2.90.7 (5th cent. CE - 5th cent. CE)

18. Epicurus, Letter To Menoeceus, 132

19. Epicurus, Kuriai Doxai, 25, 30, 18

20. Stobaeus, Eclogues, 2.39.5

21. Stoic School, Stoicor. Veter. Fragm., 3.391, 3.394, 3.431, 3.459



Subjects of this text:

subject book bibliographic info
(epithumētikon) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 183
(hēgemonikon) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 183
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) 183
apatheia, freedom from, eradication of, emotion (; but only in special senses in zeno, panaetius, posidonius Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 64
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) 183
appearance (phantasia), distinguished from judgement, belief, as involving assent Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 67
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) 183, 200
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) 183
appetite (epithumia) Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 34
aristotle Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32
arius didymus Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32, 183
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) 183
bad (evil) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 183, 200
bites, sharp, little contractions caused by appearance of evil Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 38
children Long, Immortality in Ancient Philosophy (2019) 137
chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), contraction/expansion Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 38
chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), distress and pleasure as involving, but not being (pace zeno), contraction/expansion Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 34
chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), four generic emotions, pleasure, distress, appetite, fear Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 65
chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), hence emotion voluntary Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 65
chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), impulse is a judgement Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 64, 65
chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), or about the appropriateness of actual expansion or contraction Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 31, 34
chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), the second judgement is about the appropriateness of actual or imagined pursuit or avoidance Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 31
chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), with two judgements Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 65
chrysippus Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32, 183, 206
cicero Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32, 183, 200
cleanthes Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 183
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) 183
conflagration Jedan, Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics (2009) 178
contraction, expansion, a perceptible spatial movement of the physical soul in the chest Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 38
contraction, expansion Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 31
contraction (sustole), associated with distress Graver, Stoicism and Emotion (2007) 29
demetrius Long, Immortality in Ancient Philosophy (2019) 137
desire (epithumia) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 200
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) 183
distress Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 34
distress (lupē, grief, pain) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 200
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) 200
elevation, associated with delight Graver, Stoicism and Emotion (2007) 29
emotions, agreed by stoics that emotion is impulse Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 65
emotions, as physical events Graver, Stoicism and Emotion (2007) 29
emotions, definitions of Graver, Stoicism and Emotion (2007) 29
emotions, emotion voluntary? Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 65
emotions, identified with judgements by chrysippus Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 31, 34, 38
emotions, shifting from one emotion to another Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 34
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) 32, 183, 200, 206
epictetus Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32
epicurus Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32
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) 183
eupatheiai, equanimous states, not yet introduced by chrysippus? Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 65
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) 32, 183
fear Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 34, 64
fear (phobos) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 200
feeling of distress Graver, Stoicism and Emotion (2007) 29
feelings, as awareness of corporeal states Graver, Stoicism and Emotion (2007) 29
feelings, physical alterations underlying Graver, Stoicism and Emotion (2007) 29
first movements, 2 kinds. mental, bites and little soul movements caused by appearance, without assent and emotion having yet occurred Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 67
first movements, because distinct from assent and judgement Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 67
fluttering (ptoia) Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 34
fresh (prosphatos) / freshness (of a passion) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 200
freshness of judgement and fading of emotion Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 64, 65
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) 32, 183, 200, 206
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) 32, 183
good (moral) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 200
health (hugieia) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 200
helmbold, w.c. Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 31
impulse (hormē), impulse in adult humans is assent or judgement for chrysippus and seneca Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 64, 65
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) 183, 200
inwood, brad Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 31, 64
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) 200
judgment Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 183
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) 32, 183, 200, 206
justice (dikaiosunē) / just (dikaios) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 183
kidd, ian Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 64
knowledge, long, a. a. Jedan, Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics (2009) 178
love and friendship Long, Immortality in Ancient Philosophy (2019) 137
lowerings (tapeinoseis) Graver, Stoicism and Emotion (2007) 29
lucretius of rome Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32
mansfeld, jaap Jedan, Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics (2009) 178
metriopatheia, moderate, moderation of, emotion; natural and/or necessary preference Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 65
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) 183
monism Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 183
natural, necessary, preference Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 65
nature (phusis) / natural, kind / type / purpose Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32
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) 183
opinion (doxa) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32, 200
orthodoxy Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 183
outpourings (diachuseis) Graver, Stoicism and Emotion (2007) 29
pangs in epicureanism Long, Immortality in Ancient Philosophy (2019) 137
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) 32, 200
philodemus Long, Immortality in Ancient Philosophy (2019) 137
philodemus of gadara Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32
plato, fear as expectation of evil Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 64
plato, tripartite division of soul Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 64
plato Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32, 183
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) 32, 183
pleasure Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 34
pleasure (hēdonē) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 200
plutarch Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32, 183, 206
pneuma, changes in emotion Graver, Stoicism and Emotion (2007) 29
pohlenz, max Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 64
predicates Graver, Stoicism and Emotion (2007) 29
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) 32, 183, 200, 206
refutation Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 206
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) 183, 206
school (scholē) / sect (hairesis) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32, 183, 206
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) 183, 206
seneca, the younger, stoic, and is a judgement Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 64, 65
seneca, the younger, stoic, first movements of body or soul caused by appearance without assent or emotion having yet occurred Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 67
seneca Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32
shrinkings Graver, Stoicism and Emotion (2007) 29
skepticism / scepticism (pyrrhonism) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32
sorabji, richard Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 65
soul, seearistotle, chrysippus, plato, posidonius, ; division of Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 64
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) 183
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) 32, 183, 200, 206
stobaeus Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32, 183, 200
stoicism / stoic / stoa, early stoicism (old, classical) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 183
stoicism / stoic / stoa, neostoicism (greco-roman) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32, 183
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) 32, 183, 200, 206
supervenience Graver, Stoicism and Emotion (2007) 29
tenor / tension / tone (tonos) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 200
tetrachord (passions) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 200
tieleman, teun Jedan, Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics (2009) 178; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 38, 64
value (axia) / valuation Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 183
vii–viii Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32
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) 183
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) 32, 206
zeno of citium, stoic, and oscillation or fluttering Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 34
zeno of citium, stoic, appetite and fear as reaching and leaning away Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 34
zeno of citium, stoic, but since the occasioning judgement, unlike appearance, involves assent, emotion is voluntary Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 65
zeno of citium, stoic, different view of emotion from chrysippus Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 64, 65
zeno of citium, stoic, distress and pleasure as contraction and expansion of soul Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 34
zeno of citium, stoic, emotion as impulse Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 65
zeno of citium, stoic, emotion as movement of the soul Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 34
zeno of citium, stoic, emotion is not judgement but occurs on the occasion of judgement Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 65
zeno of citium, stoic, four generic emotions distress, pleasure, appetite, fear Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 65
zeno of citium, stoic, hence different conception of freedom from emotion(apatheia) Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 64
zeno of citium, stoic, indifference Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 65
zeno of citium, stoic, judgement insufficient for distress and pleasure when not fresh Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 64, 65
zeno of citium, stoic, not accept plato's irrational part of the soul" Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 64, 65
zeno of citium, stoic, reservation' Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 65