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Tiresias: The Ancient Mediterranean Religions Source Database



7574
Lucretius Carus, On The Nature Of Things, 5.181-5.186
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Intertexts (texts cited often on the same page as the searched text):

8 results
1. Xenophanes, Fragments, a32 (6th cent. BCE - 5th cent. BCE)

2. Xenophanes, Fragments, a32 (6th cent. BCE - 5th cent. BCE)

3. Xenophanes, Fragments, a32 (6th cent. BCE - 5th cent. BCE)

4. Epicurus, Letter To Menoeceus, 124, 123 (4th cent. BCE - 3rd cent. BCE)

5. Epicurus, Letter To Herodotus, 76 (4th cent. BCE - 3rd cent. BCE)

6. Lucretius Carus, On The Nature of Things, 1.44-1.49, 1.62-1.111, 1.116-1.118, 1.123, 1.146-1.214, 1.265-1.448, 2.646-2.651, 2.1090-2.1104, 3.23-3.24, 4.12-4.39, 4.136-4.139, 5.22-5.51, 5.76-5.90, 5.110-5.180, 5.182-5.415, 5.751-5.770, 6.379-6.422 (1st cent. BCE - 1st cent. BCE)

7. Diogenes Laertius, Lives of The Philosophers, 10.31-10.34, 10.63, 10.77, 10.139 (3rd cent. CE - 3rd cent. CE)

10.31. They reject dialectic as superfluous; holding that in their inquiries the physicists should be content to employ the ordinary terms for things. Now in The Canon Epicurus affirms that our sensations and preconceptions and our feelings are the standards of truth; the Epicureans generally make perceptions of mental presentations to be also standards. His own statements are also to be found in the Summary addressed to Herodotus and in the Sovran Maxims. Every sensation, he says, is devoid of reason and incapable of memory; for neither is it self-caused nor, regarded as having an external cause, can it add anything thereto or take anything therefrom. 10.32. Nor is there anything which can refute sensations or convict them of error: one sensation cannot convict another and kindred sensation, for they are equally valid; nor can one sensation refute another which is not kindred but heterogeneous, for the objects which the two senses judge are not the same; nor again can reason refute them, for reason is wholly dependent on sensation; nor can one sense refute another, since we pay equal heed to all. And the reality of separate perceptions guarantees the truth of our senses. But seeing and hearing are just as real as feeling pain. Hence it is from plain facts that we must start when we draw inferences about the unknown. For all our notions are derived from perceptions, either by actual contact or by analogy, or resemblance, or composition, with some slight aid from reasoning. And the objects presented to mad-men and to people in dreams are true, for they produce effects – i.e. movements in the mind – which that which is unreal never does. 10.33. By preconception they mean a sort of apprehension or a right opinion or notion, or universal idea stored in the mind; that is, a recollection of an external object often presented, e.g. Such and such a thing is a man: for no sooner is the word man uttered than we think of his shape by an act of preconception, in which the senses take the lead. Thus the object primarily denoted by every term is then plain and clear. And we should never have started an investigation, unless we had known what it was that we were in search of. For example: The object standing yonder is a horse or a cow. Before making this judgement, we must at some time or other have known by preconception the shape of a horse or a cow. We should not have given anything a name, if we had not first learnt its form by way of preconception. It follows, then, that preconceptions are clear. The object of a judgement is derived from something previously clear, by reference to which we frame the proposition, e.g. How do we know that this is a man? 10.34. Opinion they also call conception or assumption, and declare it to be true and false; for it is true if it is subsequently confirmed or if it is not contradicted by evidence, and false if it is not subsequently confirmed or is contradicted by evidence. Hence the introduction of the phrase, that which awaits confirmation, e.g. to wait and get close to the tower and then learn what it looks like at close quarters.They affirm that there are two states of feeling, pleasure and pain, which arise in every animate being, and that the one is favourable and the other hostile to that being, and by their means choice and avoidance are determined; and that there are two kinds of inquiry, the one concerned with things, the other with nothing but words. So much, then, for his division and criterion in their main outline.But we must return to the letter.Epicurus to Herodotus, greeting. 10.63. Next, keeping in view our perceptions and feelings (for so shall we have the surest grounds for belief), we must recognize generally that the soul is a corporeal thing, composed of fine particles, dispersed all over the frame, most nearly resembling wind with an admixture of heat, in some respects like wind, in others like heat. But, again, there is the third part which exceeds the other two in the fineness of its particles and thereby keeps in closer touch with the rest of the frame. And this is shown by the mental faculties and feelings, by the ease with which the mind moves, and by thoughts, and by all those things the loss of which causes death. 10.77. For troubles and anxieties and feelings of anger and partiality do not accord with bliss, but always imply weakness and fear and dependence upon one's neighbours. Nor, again, must we hold that things which are no more than globular masses of fire, being at the same time endowed with bliss, assume these motions at will. Nay, in every term we use we must hold fast to all the majesty which attaches to such notions as bliss and immortality, lest the terms should generate opinions inconsistent with this majesty. Otherwise such inconsistency will of itself suffice to produce the worst disturbance in our minds. Hence, where we find phenomena invariably recurring, the invariableness of the recurrence must be ascribed to the original interception and conglomeration of atoms whereby the world was formed. 10.139. [A blessed and eternal being has no trouble himself and brings no trouble upon any other being; hence he is exempt from movements of anger and partiality, for every such movement implies weakness [Elsewhere he says that the gods are discernible by reason alone, some being numerically distinct, while others result uniformly from the continuous influx of similar images directed to the same spot and in human form.]Death is nothing to us; for the body, when it has been resolved into its elements, has no feeling, and that which has no feeling is nothing to us.The magnitude of pleasure reaches its limit in the removal of all pain. When pleasure is present, so long as it is uninterrupted, there is no pain either of body or of mind or of both together.
8. Porphyry, Letter To Marcella, 24 (3rd cent. CE - 4th cent. CE)

24. No god is responsible for a man's evils, for he has chosen his lot himself. The prayer which is accompanied by base actions is impure, and |45 therefore not acceptable to God; but that which is accompanied by noble actions is pure, and at the same time acceptable. There are four first principles that must be upheld concerning God—faith, truth, love, hope. We must have faith that our only salvation is in turning to God. And having faith, we must strive with all our might to know the truth about God. And when we know this, we must love Him we do know. And when we love Him we must nourish our souls on good hopes for our life, for it is by their good hopes good men are superior to bad ones. Let then these four principles be firmly held.


Subjects of this text:

subject book bibliographic info
academy Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 48, 69
anger Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 70
animals, origin and growth of Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 102
anthropocentrism Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 102
antiochus Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 48
atoms, andoid Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 71
atoms, nature/properties of Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 71
chance Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 102
cicero Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 102
cosmology Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 70, 71, 102
cosmos/universe Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 102
creation Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 71
creationism Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 102
des places, e. Simmons, Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian (1995) 139
design/purpose Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 102
diogenes laertius Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 70
diogenes of oenoanda Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 70
epicureanism, theology of Simmons, Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian (1995) 139
epicurus, on divine kindness Simmons, Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian (1995) 139
epicurus Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 69
fear Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 70
gods, divine control (lack of) Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 102
gods, in lucretius Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 59
gods Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 70, 71
good Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 48
grantor Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 48
hecate Simmons, Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian (1995) 139
hercules Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 71
hume, david Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 71
law, natural/physical Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 102
law Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 102
le bonniec Simmons, Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian (1995) 139
lucretius Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 59
materialism Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 70
matter, divisibility Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 69
matter Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 69
meteorology, thunder Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 71
meteorology Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 70
mind, in lucretius epicurean theory of sight Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 59
paradox Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 102
peripatetics/peripatos Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 48
plants Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 102
plato Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 48, 69
politics Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 102
principles/ archai Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 48, 69
proclus Simmons, Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian (1995) 139
senses, lucretius epicurean theory of the senses Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 59
theophrastus Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 102
truth Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 71
varro Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 48
velleius, epicurean philosopher' Simmons, Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian (1995) 139
xenocrates Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 69; Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 102
xenophanes Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 70