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Tiresias: The Ancient Mediterranean Religions Source Database



7574
Lucretius Carus, On The Nature Of Things, 3.1090-3.1094
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Intertexts (texts cited often on the same page as the searched text):

18 results
1. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE)

2. Aristotle, Rhetoric, None (4th cent. BCE - 4th cent. BCE)

3. Cicero, Tusculan Disputations, 1.83, 1.94, 3.28, 3.32-3.33, 3.52, 3.54-3.55, 3.58-3.59, 3.74, 3.76, 5.96 (2nd cent. BCE - 1st cent. BCE)

1.83. fit enim ad punctum temporis. Illud angit vel potius excruciat, discessus ab omnibus is quae sunt bona in vita . vide ne a malis nea malis K ( fuit m vel ni) dici verius possit. quid ego nunc lugeam vitam hominum? vere et iure possum; sed quid necesse est, cum id agam ne post mortem miseros nos putemus fore, etiam vitam efficere deplorando miseriorem? fecimus hoc in eo libro, in quo nosmet ipsos, quantum potuimus, consolati sumus. a malis igitur mors abducit, non a bonis, verum si sqq. Val. Max 8, 9 ext. 3 quaerimus. et quidem hoc ecquidem GRV h q dĕ (= haec quidem) K 1 (hoc quidem ss. 2 ) a Cyrenaico Hegesia he gesia R 1 sic copiose disputatur, ut is a rege Ptolomaeo ptolomeo K ptholomeo GV prohibitus esse dicatur illa in scholis dicere, quod quod V 2 s quo X multi is auditis mortem sibi ipsi consciscerent. -scerent in r. V c 1.94. cur? nam, reor, nullis, si vita longior daretur, posset esse iucundior; nihil enim est profecto homini hominis X prudentia dulcius, cf. Med. fr. 676 quam, ut quam ut quia utem K 1 cetera auferat, adfert certe senectus. Quae vero aetas longa est, aut quid omnino est post omnino add. V vet homini longum? nonne Mo/do pueros, pueri (i in r. V 1 ) V modo a/dulescentes i/n cursu a tergo i/nsequens Com. pall. inc. 43 actergo V 1 Ne/c opitis a/dsecuta est senectus? sed quia ultra nihil habemus, hoc longum dicimus. ducimus K Omnia ista, perinde ut cuique data sunt pro rata parte, ita aut longa aut parte avita longa GKR parte aucta l. in parte aut l. corr. V parte, ita aut Man. brevia dicuntur. apud Hypanim fluvium, qui ab Europae parte in Pontum influit, Aristoteles Arist. hist. an. 552b 18 ait bestiolas quasdam nasci, quae unum diem vivant. ex his igitur hora VIII quae mortua est, provecta aetate mortua est; quae vero occidente sole, decrepita, eo magis, si etiam solstitiali die. confer confert X ( corr. KV 1 ) nostram longissimam aetatem cum aeternitate: in eadem propemodum brevitate qua illae bestiolae reperiemur. reperiemus V 1 3.28. Atque hoc quidem perspicuum est, tum tum add. G 2 aegritudinem existere, cum quid ita visum sit, ut magnum quoddam malum adesse et urgere videatur. Epicuro autem placet opinionem mali aegritudinem esse ea ante esse add. V 2 natura, esse, ea natura Usen. Ep. fr. 444 ( sed cf. 334,14 necesse esse eqs.) ex opinione pro opinionem Sey. efficere pro esse Bai. cf. quae dixi Herm. XLI 323 ut, quicumque intueatur in aliquod maius malum, si id sibi accidisse opinetur, sit continuo in aegritudine. aegritudinem X Cyrenaici non omni malo malo modo R 1 aegritudinem aegritudine GK 1 effici censent, sed insperato et necopinato malo. est id quidem non mediocre ad aegritudinem augendam: videntur enim omnia repentina graviora. ex hoc et illa iure laudantur: E/go cum genui, tu/m morituros moriturum et huic rei Sen. ad Pol. 11, 2 sci/vi et ei rei Enn. Telam. sc. 312. cf. Hier. epist. 60, 5 su/stuli. Prae/terea praeterea ae in r. V c ad Troia/m cum misi ob de/fendendam Grae/ciam, Sci/bam scibam Fronto p. 217 sciebam me in morti/ferum bellum, no/n in epulas mi/ttere. 3.32. Sed est, isdem de rebus quod dici possit subtilius, si prius Epicuri sententiam viderimus. qui censet Epic. fr. 444 necesse esse omnis in aegritudine esse, qui se in malis esse arbitrentur, sive illa ante provisa et expectata sint sive inveteraverint. nam neque vetustate minui mala nec fieri praemeditata leviora, stultamque etiam esse meditationem futuri mali aut fortasse ne futuri quidem: satis esse odiosum malum omne, cum venisset; cum venisset ex conv. K 2 qui autem semper cogitavisset accidere posse aliquid adversi, ei fieri illud sempiternum malum; si vero ne futurum quidem sit, sit ex si V c frustra suscipi miseriam voluntariam; voluntariam add. GR 1 in fine pag. ita semper angi aut accipiendo aut cogitando malo. 3.33. Levationem autem aegritudinis in duabus rebus ponit, avocatione a cogitanda molestia et revocatione revocationem GKV 1 ad contemplandas voluptates. parere pareri GR 1 ( corr. 1 ) V 1 ( corr. 2 ) enim censet animum rationi posse et, quo illa ducat, sequi. vetat igitur ratio intueri molestias, abstrahit ab acerbis cogitationibus, hebetem habetem V 1 aciem ad miserias contemplandas facit; facit add. V c ( ante aciem We. ft. rectius cf. docere 220,13 sed cf. off. 1, 12 extr. al. ) om. cett. a quibus cum cecinit cecidit X corr. 2 receptui, inpellit receptuimpellit VHK c (receptaimp. K 1 )G 2 (receptum pellit 1 ) receptū impellit R rursum et incitat ad conspiciendas totaque mente contrectandas contractandas K ( ex -tes 1 ) H varias voluptates, vetat... 335, 4 voluptates H quibus ille et praeteritarum memoria et spe consequentium sapientis vitam refertam putat. refert amputat G 1 R 1 V 1 Haec nostro more nos diximus, Epicurii epicurei R c K 2 dicunt suo; sed quae quae ex qui V 2 dicant, videamus, quo modo, neglegamus. 3.52. qui tum aegritudinem censent existere, si necopinato quid evenerit. est id quidem magnum, ut supra supra p. 332, 6 dixi; etiam Chrysippo Chrys. fr. eth. 417 crysippo X ita videri scio, quod provisum ante non sit, id ferire ferire fieri X corr. V c aut 1 vehementius; sed non sunt in hoc hic in hoc G ( exp. 2 ) omnia. quamquam hostium et ante hostium add. V 2 non male repens adventus advetus G 1 R 1 V 1 magis aliquanto aliquando X corr. V c aut 1 conturbat quam expectatus, et maris subita tempestas quam ante provisa terret provisitaret K 1 navigantes vehementius, et eius modi sunt pleraque. sed cum diligenter necopinatorum naturam consideres, nihil aliud reperias repperias G R 1 V nisi omnia videri subita maiora, et quidem ob duas causas, primum quod, quanta sint quae accidunt, post accidunt V c in mg. add. : et qualia, cum repente accidunt ( non inepte cf. p. 345, 21 ) considerandi spatium non datur, deinde, cum cum tum G videtur praecaveri potuisse, si provisum esset, quasi culpa contractum malum aegritudinem acriorem facit. 3.54. 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. 3.59. hoc igitur efficitur, ut ex illo necopinato plaga maior sit, non, ut illi putant, ut, cum duobus pares casus evenerint, is modo aegritudine adficiatur, aff. KR cui ille necopinato casus evenerit. Itaque dicuntur non nulli in maerore, cum de hac communi hominum condicione audivissent, ea lege esse nos natos, ut nemo in perpetuum esse posset expers mali, gravius etiam tulisse. quocirca Carneades, ut video nostrum scribere Antiochum, anthiochum KR reprendere reprehendere KV c Chrysippum crysippum X Chr. fr. eth. 487 solebat laudantem Euripideum carmen illud: Eurip. Hypsip. fr. 757 ( S. Eur. ed. Arn. p. 62 ) Morta/lis nemo est que/m non non om. X add. K 2 V c attinga/t attingit W (attigit K) vix recte, cf. Mue. in Seyfferti Laelio p. 143 dolor Morbu/sque; multis multis Lb. multi su/nt humandi li/beri, Rursu/m creandi, mo/rsque mors quae GK (morsquę) R 1 V (s in r. c ) est finita o/mnibus. Quae ge/neri genere X corr. V 3 humano ango/rem nequicquam a/dferunt: adferant V 2 Redde/nda terrae est te/rra, tum tum tam Sey. nam Küh. vita o/mnibus Mete/nda ut fruges. si/c iubet Nece/ssitas. 3.74. 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. 3.76. sunt qui unum officium consolantis cons olantis R 1 consulantis GK 1 V 1 putent putent docere Lb. Cleanthes fr. 576 malum illud omnino non esse, ut Cleanthi placet; sunt qui non magnum malum, ut Peripatetici; sunt qui abducant a malis ad bona, ut Epicurus; sunt qui satis satis om. G 1 putent ostendere nihil inopinati inopiti GRV 1 (n exp. c ) opiti K accidisse, ut Cyrenaici lac. stat. Po. ut Cyrenaici pro nihil mali (nihil a mali V 1 ) Dav. cogitari potest: ut Cyr. atque hi quoque, si verum quaeris, efficere student ut non multum adesse videatur aut nihil mall. Chr. cf. § 52–59. 61 extr. Chrys. fr. eth. 486 nihil mali. Chrysippus autem caput esse censet in consolando detrahere detra in r. V c illam opinionem maerentis, qua se maerentis se X (mer. KR) qd add. V 2 maerentis si vel maerentl si s ( sed sec. Chr. omnes qui maerent in illa opinione sunt; non recte p. 275, 19 confert Va. Op. 1, 70 ) qua Po. officio fungi putet iusto atque debito. sunt etiam qui haec omnia genera consolandi colligant abducunt... 21 putant... 356, 2 colligunt X 356, 2 colligant V 2 abducant et putent Ern. ( obloq. Küh. Sey. cf. tamen nat. deor. 2, 82 al. ). inconcinnitatem modorum def. Gaffiot cf. ad p. 226, 23 —alius enim alio modo movetur—, ut fere nos in Consolatione omnia omnia bis scripsit, prius erasit G omnia exp. et in mg. scr. fecimus. omne genus consolandi V c in consolationem unam coniecimus; erat enim in tumore animus, et omnis in eo temptabatur curatio. sed sumendum tempus est non minus in animorum morbis quam in corporum; ut Prometheus ille Aeschyli, cui cum dictum esset: Atqui/, Prometheu, te ho/c tenere exi/stimo, Mede/ri posse ra/tionem ratione ratione G 1 RV 1 ( alterum exp. G 2 V 1 ratione rationem K 1 (ratione del. K 2 ) orationem Stephanus ( ft. recte cf. lo/goi ) iracu/ndiae, v. 377 respondit: Siquide/m qui qui et ss. V c tempesti/vam medicinam a/dmovens Non a/dgravescens adgr. ss. V c vo/lnus inlida/t manu. manus X s exp. V 5.96. quocirca corpus gaudere tam diu, dum praesentem sentiret voluptatem, animum et praesentem percipere pariter cum corpore et prospicere venientem nec praeteritam praeterfluere sinere. ita perpetuas et contextas contestas ex contentas K c voluptates in sapiente fore semper, cum expectatio expectatione G 1 speratarum voluptatum cum cum add. Lb. perceptarum memoria iungeretur.
4. Horace, Sermones, 1.4.31-1.4.32 (1st cent. BCE - 1st cent. BCE)

5. Lucretius Carus, On The Nature of Things, 1.44-1.49, 1.102-1.135, 1.250-1.264, 1.1106-1.1108, 1.1114-1.1117, 2.45-2.46, 2.646-2.651, 2.1030-2.1039, 2.1041-2.1057, 2.1059-2.1062, 2.1090-2.1117, 2.1122-2.1145, 2.1150-2.1174, 3.1-3.2, 3.31-3.93, 3.580-3.581, 3.660-3.663, 3.687, 3.731-3.732, 3.741-3.753, 3.760-3.770, 3.828-3.1089, 3.1091-3.1094, 4.1037-4.1287, 5.1-5.54, 5.1218-5.1240, 6.5, 6.24-6.34, 6.379-6.422, 6.1208-6.1212 (1st cent. BCE - 1st cent. BCE)

6. Epictetus, Discourses, 3.22.72-3.22.73, 3.24.84-3.24.88 (1st cent. CE - 2nd cent. CE)

7. Epictetus, Enchiridion, 3 (1st cent. CE - 2nd cent. CE)

8. New Testament, 1 Thessalonians, 4.13-4.18 (1st cent. CE - 1st cent. CE)

4.13. But we don't want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don't grieve like the rest, who have no hope. 4.14. For if we believe that Jesus died and rose again, even so those who have fallen asleep in Jesus will God bring with him. 4.15. For this we tell you by the word of the Lord, that we who are alive, who are left to the coming of the Lord, will in no way precede those who have fallen asleep. 4.16. For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with God's trumpet. The dead in Christ will rise first 4.17. then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever. 4.18. Therefore comfort one another with these words.
9. Seneca The Younger, De Consolatione Ad Marciam, 9.2, 26.6-26.7 (1st cent. CE - 1st cent. CE)

10. Seneca The Younger, De Consolatione Ad Polybium (Ad Polybium De Consolatione) (Dialogorum Liber Xi), 6.1-6.2 (1st cent. CE - 1st cent. CE)

11. Seneca The Younger, On Anger, 3.12.4 (1st cent. CE - 1st cent. CE)

12. Seneca The Younger, Letters, 72.5, 101.8-101.10, 121.16 (1st cent. CE - 1st cent. CE)

13. Galen, On The Doctrines of Hippocrates And Plato, 4.7.7, 4.7.26, 4.7.28, 4.7.33, 4.7.35 (2nd cent. CE - 3rd cent. CE)

14. Tertullian, Apology, 2.3 (2nd cent. CE - 3rd cent. CE)

15. Porphyry, Letter To Marcella, 35 (3rd cent. CE - 4th cent. CE)

35. Try not to wrong thy slaves nor to correct them when thou art angry. And before correcting them, prove to them that thou dost this for their good, and give them an opportunity for excuse. When purchasing slaves, avoid the stubborn ones. Practise doing many things thyself, for our own labour is simple and easy. And men should use each limb for the purpose for which nature intended it to be used, for nature needs no more. They who do not use their own bodies, but make excessive use of others, commit a twofold wrong, and are ungrateful to nature that has given them these parts. Never use thy bodily parts merely for the sake of pleasure, for it is far better to die than to obscure thy soul by intemperance . . . . correct the vice of thy nature. . . . If thou give aught to thy slaves, distinguish the better ones by a share of honour . . . . for it is impossible that he who does wrong to man should honour God. But look on the love of mankind as the foundation of thy piety. And . . . .
16. Augustine, Confessions, 4.8.13 (4th cent. CE - 5th cent. CE)

17. Epicurus, Letter To Menoeceus, 126

18. Epicurus, Kuriai Doxai, 2, 1



Subjects of this text:

subject book bibliographic info
allen,walter,jr. Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 66
ambition,lucretius,ambition is due to fear of death Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
amor,in lucretius Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 21
anger,pleasurable Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
animal sacrifice,epistemology Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 148
animal sacrifice,eschatology' Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 148
anticipation of misfortune,cyrenaics on unexpected Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
anticipation of misfortune,posidonius Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236, 237
anticipation of misfortune,rejected by epicureans Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
archytas,pythagorean Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 241
aristippus,cyrenaic Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
aristotle,prolongation not add to value Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 241
arnobius,concept of salvation Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 148
asmis,elizabeth Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 66
augustine,time makes emotion fade because of new hopes Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 241
avarice,lucretius,due to fear of death Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
cautery Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 125
competition,aristotle,pleasure of competition comes from hope Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
consolation Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 184
consolation writings,hope of continuation Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237, 248
consolation writings,is it bad or merely unexpected? Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
conversion Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 125
cycle of growth and decay,in lucretius Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 21
cynics/cynicism,condemned/satirized by greek writers Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 74
cynics/cynicism,diatribes by Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 74
cynics/cynicism,mild Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 125
cynics/cynicism Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 125
cyprian Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 148
cyrenaics,anticipate misfortune Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
de lacy,estelle Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 66
de lacy,phillip Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 66
death,in lucretius Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 21
death Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 184
diatribe Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 125
diet,in moral formation Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 125
dio chrysostom Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 125
drugs Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 125
epictetus,stoic Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 241
epicureans,against fear of death Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236, 248
epicureans,hope,value of Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
epicureans,prolongation of life of no value Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 241
epicurus,memorization of his doctrines Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
epicurus,rejects anticipating future misfortune Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
epicurus Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 21
epistle,pastorals Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 125
exhortation Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 125, 184
fear Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
fear of death,of annihilation Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237, 248
fear of death,of punishment after death Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
fear of death,plutarch distinguishes these Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 248
finales,in lucretius Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 21
frankness,contrasted with harsh criticism Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 74
frankness Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 125
friendship,three levels of Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 74
galen Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 125
gigante,marcello Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 74
gowers,emily Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 74, 96
grief Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 184
hegesias,cyrenaic,death an escape Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
hope,approved by christians Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
hope,aristotle,explains competitive pleasure,including those of debate Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
hope,christian Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 184
hope,epicurus Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
hope,evaluated by plato Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
irwin,terry Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
jerome Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 147
konstan,david Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 66
lactantius,church father Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 241
lactantius Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 148
lucretius,cycle of growth and decay in Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 21
lucretius,death in Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 21
lucretius,epicurean,against fear of death Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
lucretius,epicurean,prolongation of life of no value Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 241
lucretius,in tennyson Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 147
lucretius,victorian biofictional readings of Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 147
lucretius,wife lucilia Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 147
lucretius Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 148
lust Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 125
marcus aurelius,stoic,roman emperor,author of meditations,prolongation of life of no value Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 241
metaphor Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 125
munro,h. a. j. Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 147
palgrave,francis Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 147
past,present,future,abstract from past,present,future Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 241
past,present,future,hope approved Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
pastoral epistles Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 125, 184
pastorals Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 125
paul,st Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
philodemus of gadara,condemnation of cynicism Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 74
philodemus of gadara,cynic influences on Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 74
philodemus of gadara,depictions of anger Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 74
philosopher,as physician Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 125
philosophical psychology guides education,aristotle,pleasures of philosophical debate connotes hope Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
physician,philosopher as Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 125
plague Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 21
plato,delay in acting on anger Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 241
plato,false hope Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
plato,most pleasures mixed with distress Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
plato,pleasure and danger of hope Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
plato,pleasures and dangers of hope Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
pleasure,pleasures of hope Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
pleasure,these explain pleasures of competition Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
pleasure Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 184
plutarch of chaeroneia,middle platonist,momentary self Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 248
plutarch of chaeroneia,middle platonist Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 241
posidonius,stoic,and anticipation (proendēmein) of misfortune Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236, 237
proems,in lucretius Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 21
proverbs,thessalonians,first Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 184
punishment,after death Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237
punishment Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 241
resurrection,of christ Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 184
schroeder,f. m. Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 74
self,momentary Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 248
self,self vs. constitution Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 248
seneca,the younger,stoic,momentary self Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 248
seneca,the younger,stoic,prolongation of life of no value Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 241
seneca,the younger,stoic,soul may survive for a while Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237, 248
seneca,the younger,stoic Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237, 241
skepticcism Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 125
slaves,treatment of Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 241
sophist Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 125
soul,corrupt Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 125
stoicism Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 125
stoics,see under individual stoics,esp. chrysippus,whose views came to be seen already in antiquity as stoic orthodoxy,so that,conversely,views seen as orthodox tended to be ascribed to him,soul survives for a while Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237, 248
suicide,encouraged,hegesias Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
tennyson,alfred lord,annotations to text of lucretius Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 147
tennyson,alfred lord,biofictional reception of lucretius Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 147
tennyson,alfred lord,interest in mental instability Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 147
tennyson,alfred lord,lucretius Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 147
tertullian Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 148
theodoret Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 184
therapy,techniques see esp. Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236, 237, 241, 248
therapy Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236, 237, 241, 248
time-lapse,effects of,because irrational forces tire Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 241
time-lapse,effects of,because judgements change Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 241
time-lapse,effects of,because new hopes and interests arise Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 241
time-lapse,effects of,delay recommended in satisfying appetite Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 241
time-lapse,effects of,emotions fade with time,because of reassessment Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236, 237
time-lapse,effects of,familiarity in advance has same effect as fading Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236, 237, 241
time-lapse,effects of,how much time is available for checking anger? Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 241
time-lapse,effects of,prolongation of life not valuable Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 241
trajan Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 125
unconscious,cyrenaics Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
venus Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 21
vespasian Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 125
vice Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 125
virtue Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 125
weapon Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 184
zeno of citium,stoic,hence different conception of freedom from emotion(apatheia) Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236, 237, 241, 248
zeno of sidon Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 74