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Tiresias: The Ancient Mediterranean Religions Source Database



5954
Galen, On The Doctrines Of Hippocrates And Plato, 4.7.19
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Intertexts (texts cited often on the same page as the searched text):

4 results
1. Cicero, Tusculan Disputations, 3.54-3.55, 3.58, 3.74 (2nd cent. BCE - 1st cent. BCE)

3.54. legimus librum Clitomachi, quem ille eversa Karthagine misit consolandi causa ad captivos, cives suos; in eo est disputatio scripta Carneadis, quam se ait in commentarium rettulisse. retulisse G 1 K ( ex retullisse 1 ) V cum ita positum esset, videri vidi G 1 fore in aegritudine sapientem patria capta, quae Carneades contra dixerit, scripta sunt. tanta igitur calamitatis praesentis adhibetur a philosopho medicina, quanta inveteratae inveterata X corr. s (in inveterata al. ) desideraretur V 2 ne desideratur quidem, nec, si aliquot aliquod G annis post idem ille liber captivis missus esset, volneribus mederetur, sed cicatricibus. sensim enim et pedetemptim progrediens extenuatur dolor, non quo ipsa res immutari soleat aut possit, sed id, quod ratio debuerat, usus docet, minora esse ea quae sint visa maiora. Quid ergo opus est, dicet aliquis, omnino ratione aut consolatione illa, ratione aut omnino consolatione ulla X illa s ( idem men- dum p. 353, 29 al. ) omnino ratione aut Po. qua solemus uti, cum levare dolorem maerentium volumus? 3.55. hoc enim fere tum habemus in promptu, promtu GR nihil oportere inopinatum videri. aut aut R, sed u del. R c qui sic VBM s videantur y non quia G 1 R 1, in mg. eodem signo addito quia recentia sunt, maiora videntur G 2 quia recentia sunt R vet (c ?) quia recentia sunt in textu habet K 1 maiora videntur add. K 2 ( item P) tolerabilius feret incommodum, qui cognoverit cognoverint X corr. R 2 V c necesse esse homini tale aliquid accidere? haec enim oratio de ipsa summa mali nihil detrahit, tantum modo adfert, nihil evenisse quod non opidum fuisset. neque tamen genus id orationis in consolando non valet, sed id haud sciam an plurimum. * ergo ista necopinata non habent tantam vim, ut aegritudo ex is omnis oriatur; feriunt enim fortasse gravius, non id efficiunt, ut ea, quae accidant maiora videantur: sic VBM s videantur y non quia G 1 R 1, in mg. eodem signo addito quia recentia sunt, maiora videntur G 2 quia recentia sunt R vet (c ?) quia recentia sunt in textu habet K 1 maiora videntur add. K 2 ( item P) quia recentia sunt, maiora videntur, non quia repentina. Ergo... 18 repentina verba ipsa sana sunt ( cf. Herm. XLI p. 324 ), sed non suo loco posita. a Cicerone ipso, ut argumentationem §§ 52–54 concluderent, in chiro- grapho postea adscripta, ab Attici librariis autem falso loco inserta esse videntur. (nam id efficiunt ... videantur, sed maiora videntur, quia recentia sunt, non quia repentina We. ut ea quae accidant, mala videantur ... non quia repentina, mala Se, Jb. d. ph. V. 24 p. 244 ) 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. 3.74. Sed nimirum hoc maxume maxumum X me ss. B est exprimendum, exprimendum X ( con- fessio adversariis exprimenda est cf. Verr. 4, 112 Liv. 21, 18, 5 Lucan. 6, 599 manibus exprime verum ) experimentum ( et antea maxumum) edd. ( sed hoc uerbum Tullianum non est, illudque hanc—diuturna ratione conclusum, non ex experientia sumptum ) cum constet aegritudinem aegritudinem V -ne GKR vetustate tolli, tollit X sed ult. t eras. V hanc vim non esse in die diē V positam, sed in cogitatione diuturna. diurna X corr. B 1 s nam si et eadem res est et idem est homo, qui potest quicquam de dolore mutari, si neque de eo, propter quod dolet, quicquam est mutatum neque de eo, qui qui quod G 1 dolet? cogitatio igitur diuturna diurna X corr. B 1 s nihil esse in re mali dolori medetur, non ipsa diuturnitas. Hic mihi adferunt mediocritates. mediocritas X -tates V c Non. quae si naturales sunt, quid opus est consolatione? at hae mihi afferentur med.... 24 consolatione Non. 29, 27 natura enim ipsa terminabit modum; sin opinabiles, opinio tota tollatur. Satis dictum esse arbitror aegritudinem esse opinionem mali praesentis, satis arbitror dictum esse ... 355, 1 praesentis H in qua opinione illud insit, ut aegritudinem suscipere oporteat.
2. Seneca The Younger, On Anger, 2.4 (1st cent. CE - 1st cent. CE)

3. Galen, On The Doctrines of Hippocrates And Plato, 4.2.36-4.2.38, 4.3.3-4.3.4, 4.3.8, 4.5.26-4.5.44, 4.7.1-4.7.17, 4.7.24, 4.7.27-4.7.28, 4.7.32-4.7.38, 4.7.41, 5.5.8-5.5.14, 5.5.21, 5.5.26-5.5.28, 5.5.34-5.5.38, 5.6.9-5.6.10, 5.6.18, 5.6.21-5.6.22, 5.6.29-5.6.32 (2nd cent. CE - 3rd cent. CE)

4. Augustine, The City of God, 14.9 (4th cent. CE - 5th cent. CE)

14.9. But so far as regards this question of mental perturbations, we have answered these philosophers in the ninth book of this work, showing that it is rather a verbal than a real dispute, and that they seek contention rather than truth. Among ourselves, according to the sacred Scriptures and sound doctrine, the citizens of the holy city of God, who live according to God in the pilgrimage of this life, both fear and desire, and grieve and rejoice. And because their love is rightly placed, all these affections of theirs are right. They fear eternal punishment, they desire eternal life; they grieve because they themselves groan within themselves, waiting for the adoption, the redemption of their body; Romans 8:23 they rejoice in hope, because there shall be brought to pass the saying that is written, Death is swallowed up in victory. 1 Corinthians 15:54 In like manner they fear to sin, they desire to persevere; they grieve in sin, they rejoice in good works. They fear to sin, because they hear that because iniquity shall abound, the love of many shall wax cold. Matthew 24:12 They desire to persevere, because they hear that it is written, He that endures to the end shall be saved. Matthew 10:22 They grieve for sin, hearing that If we say that we have no sin, we deceive ourselves, and the truth is not in us. 1 John 1:8 They rejoice in good works, because they hear that the Lord loves a cheerful giver. 2 Corinthians 9:7 In like manner, according as they are strong or weak, they fear or desire to be tempted, grieve or rejoice in temptation. They fear to be tempted, because they hear the injunction, If a man be overtaken in a fault, you which are spiritual restore such an one in the spirit of meekness; considering yourself, lest you also be tempted. Galatians 6:l They desire to be tempted, because they hear one of the heroes of the city of God saying, Examine me, O Lord, and tempt me: try my reins and my heart. They grieve in temptations, because they see Peter weeping; Matthew 26:75 they rejoice in temptations, because they hear James saying, My brethren, count it all joy when you fall into various temptations. James 1:2 And not only on their own account do they experience these emotions, but also on account of those whose deliverance they desire and whose perdition they fear, and whose loss or salvation affects them with grief or with joy. For if we who have come into the Church from among the Gentiles may suitably instance that noble and mighty hero who glories in his infirmities, the teacher (doctor) of the nations in faith and truth, who also labored more than all his fellow apostles, and instructed the tribes of God's people by his epistles, which edified not only those of his own time, but all those who were to be gathered in - that hero, I say, and athlete of Christ, instructed by Him, anointed of His Spirit, crucified with Him, glorious in Him, lawfully maintaining a great conflict on the theatre of this world, and being made a spectacle to angels and men, 1 Corinthians 4:9 and pressing onwards for the prize of his high calling, Philippians 3:14 - very joyfully do we with the eyes of faith behold him rejoicing with them that rejoice, and weeping with them that weep; Romans 12:15 though hampered by fightings without and fears within; 2 Corinthians 7:5 desiring to depart and to be with Christ; Philippians 1:23 longing to see the Romans, that he might have some fruit among them as among other Gentiles; Romans 1:11-13 being jealous over the Corinthians, and fearing in that jealousy lest their minds should be corrupted from the chastity that is in Christ; 2 Corinthians 11:1-3 having great heaviness and continual sorrow of heart for the Israelites, Romans 9:2 because they, being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God; Romans 10:3 and expressing not only his sorrow, but bitter lamentation over some who had formally sinned and had not repented of their uncleanness and fornications. 2 Corinthians 12:21 If these emotions and affections, arising as they do from the love of what is good and from a holy charity, are to be called vices, then let us allow these emotions which are truly vices to pass under the name of virtues. But since these affections, when they are exercised in a becoming way, follow the guidance of right reason, who will dare to say that they are diseases or vicious passions? Wherefore even the Lord Himself, when He condescended to lead a human life in the form of a slave, had no sin whatever, and yet exercised these emotions where He judged they should be exercised. For as there was in Him a true human body and a true human soul, so was there also a true human emotion. When, therefore, we read in the Gospel that the hard-heartedness of the Jews moved Him to sorrowful indignation, Mark 3:5 that He said, I am glad for your sakes, to the intent you may believe, John 11:15 that when about to raise Lazarus He even shed tears, John 11:35 that He earnestly desired to eat the passover with His disciples, Luke 22:15 that as His passion drew near His soul was sorrowful, Matthew 26:38 these emotions are certainly not falsely ascribed to Him. But as He became man when it pleased Him, so, in the grace of His definite purpose, when it pleased Him He experienced those emotions in His human soul. But we must further make the admission, that even when these affections are well regulated, and according to God's will, they are peculiar to this life, not to that future life we look for, and that often we yield to them against our will. And thus sometimes we weep in spite of ourselves, being carried beyond ourselves, not indeed by culpable desire; but by praiseworthy charity. In us, therefore, these affections arise from human infirmity; but it was not so with the Lord Jesus, for even His infirmity was the consequence of His power. But so long as we wear the infirmity of this life, we are rather worse men than better if we have none of these emotions at all. For the apostle vituperated and abominated some who, as he said, were without natural affection. Romans 1:31 The sacred Psalmist also found fault with those of whom he said, I looked for some to lament with me, and there was none. For to be quite free from pain while we are in this place of misery is only purchased, as one of this world's literati perceived and remarked, at the price of blunted sensibilities both of mind and body. And therefore that which the Greeks call ἀπαθεια, and what the Latins would call, if their language would allow them, impassibilitas, if it be taken to mean an impassibility of spirit and not of body, or, in other words, a freedom from those emotions which are contrary to reason and disturb the mind, then it is obviously a good and most desirable quality, but it is not one which is attainable in this life. For the words of the apostle are the confession, not of the common herd, but of the eminently pious, just, and holy men: If we say we have no sin, we deceive ourselves, and the truth is not in us. 1 John 1:8 When there shall be no sin in a man, then there shall be this απάθεια . At present it is enough if we live without crime; and he who thinks he lives without sin puts aside not sin, but pardon. And if that is to be called apathy, where the mind is the subject of no emotion, then who would not consider this insensibility to be worse than all vices? It may, indeed, reasonably be maintained that the perfect blessedness we hope for shall be free from all sting of fear or sadness; but who that is not quite lost to truth would say that neither love nor joy shall be experienced there? But if by apathy a condition be meant in which no fear terrifies nor any pain annoys, we must in this life renounce such a state if we would live according to God's will, but may hope to enjoy it in that blessedness which is promised as our eternal condition. For that fear of which the Apostle John says, There is no fear in love; but perfect love casts out fear, because fear has torment. He that fears is not made perfect in love, 1 John 4:18 - that fear is not of the same kind as the Apostle Paul felt lest the Corinthians should be seduced by the subtlety of the serpent; for love is susceptible of this fear, yea, love alone is capable of it. But the fear which is not in love is of that kind of which Paul himself says, For you have not received the spirit of bondage again to fear. Romans 8:15 But as for that clean fear which endures for ever, if it is to exist in the world to come (and how else can it be said to endure for ever?), it is not a fear deterring us from evil which may happen, but preserving us in the good which cannot be lost. For where the love of acquired good is unchangeable, there certainly the fear that avoids evil is, if I may say so, free from anxiety. For under the name of clean fear David signifies that will by which we shall necessarily shrink from sin, and guard against it, not with the anxiety of weakness, which fears that we may strongly sin, but with the tranquillity of perfect love. Or if no kind of fear at all shall exist in that most imperturbable security of perpetual and blissful delights, then the expression, The fear of the Lord is clean, enduring for ever, must be taken in the same sense as that other, The patience of the poor shall not perish forever. For patience, which is necessary only where ills are to be borne, shall not be eternal, but that which patience leads us to will be eternal. So perhaps this clean fear is said to endure for ever, because that to which fear leads shall endure. And since this is so - since we must live a good life in order to attain to a blessed life, a good life has all these affections right, a bad life has them wrong. But in the blessed life eternal there will be love and joy, not only right, but also assured; but fear and grief there will be none. Whence it already appears in some sort what manner of persons the citizens of the city of God must be in this their pilgrimage, who live after the spirit, not after the flesh - that is to say, according to God, not according to man - and what manner of persons they shall be also in that immortality whither they are journeying. And the city or society of the wicked, who live not according to God, but according to man, and who accept the doctrines of men or devils in the worship of a false and contempt of the true divinity, is shaken with those wicked emotions as by diseases and disturbances. And if there be some of its citizens who seem to restrain and, as it were, temper those passions, they are so elated with ungodly pride, that their disease is as much greater as their pain is less. And if some, with a vanity monstrous in proportion to its rarity, have become enamored of themselves because they can be stimulated and excited by no emotion, moved or bent by no affection, such persons rather lose all humanity than obtain true tranquillity. For a thing is not necessarily right because it is inflexible, nor healthy because it is insensible.


Subjects of this text:

subject book bibliographic info
(lekta) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 217
affective movements (pathētikai kinēseis) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 304
animals (general) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 304
antipater of tarsus, stoic Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 98
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) 217
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) 304
appropriation (oikeiōsis) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 304
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) 217, 304
carneades, platonist Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 98
children, training of Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 98
chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), natural tendency to virtue overlooks irrational tendencies in soul Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 98
chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), not suited to children Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 98
chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), rejects plato's tripartition of soul, in favour of unitary rational command centre" Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 98
chrysippus Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 217, 304
cicero, platonizing roman statesman, orator, time removes emotion because reflection or familiarity can remove the relevant judgement Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 112
cicero Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 217
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) 217
distress Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 112
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) 217, 304
emotions, plato, posidonius, galen, without irrational forces in the soul Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 98, 112
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) 217, 304
end or goal of life (telos), posidonius Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 98
euripides Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 217
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) 217, 304
fear Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 112
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) 217, 304
freshness of judgement and fading of emotion Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 112
galen, platonizing ecletic doctor, instead of appealing to freshness, chrysippus could more consistently have said time removes the judgement (associated with fear) that the evil is intolerable Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 112
galen, platonizing ecletic doctor, praises plato and posidonius Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 98, 112
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) 217, 304
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) 304
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) 304
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) 217
judgment Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 304
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) 217, 304
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) 217
metaphor Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 304
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) 304
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) 304
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) 217, 304
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) 304
plutarch Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 217
posidonius, stoic, different virtues and natures cultivated corresponding to different capacities Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 98
posidonius, stoic, judgements never sufficient for emotion (i) irrational movements of emotional part also required, as shown by emotions fading faster than judgements, due to satiety with movements Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 112
posidonius, stoic, satiety distinguished satisfaction Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 112
posidonius, stoic, the lower capacities have different affiliations (oikeiousthai) Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 98
posidonius, stoic, the lower capacities of soul, wrongly ignored in chrysippus' unitary conception of soul, explain why philosophy and good example do not on their own produce good character" Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 98
posidonius, stoic, zeno's and chrysippus' call for freshness of judgement does not explain fading of emotion" Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 98, 112
posidonius Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 304
rabbow, paul Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 112
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) 217, 304
satiety, distinguished satisfaction as a reason for emotion fading Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 112
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) 217
seneca Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 217
soul, seearistotle, chrysippus, plato, posidonius, ; division of Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 98
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) 217
time-lapse, effects of, because irrational forces tire Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 112
time-lapse, effects of, because judgements change Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 112
time-lapse, effects of, emotions fade with time, because of reassessment Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 112
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) 217
virtue, posidonius and galen, different virtues for different soul capacities Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 98
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) 112