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Tiresias: The Ancient Mediterranean Religions Source Database



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Seneca The Younger, De Constantia Sapientis, 15.4
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12 results
1. Cicero, On The Ends of Good And Evil, 2.27 (2nd cent. BCE - 1st cent. BCE)

2.27. sed hoc sane concedamus. contemnit enim enim om. BE disserendi elegantiam, confuse loquitur. gerendus est mos, modo recte sentiat. et quidem et quidem ARN equidem BEV illud ipsum non nimium probo et tantum tantum A tamen (tn = tamen, pro tm = tantum) patior, philosophum loqui de cupiditatibus finiendis. an potest cupiditas finiri? tollenda est atque extrahenda radicitus. quis est enim, in quo sit cupiditas, quin quin qui N 1 V qui non BE recte cupidus dici possit? ergo et avarus erit, sed finite, et adulter, verum habebit modum, et luxuriosus eodem modo. qualis ista philosophia est, quae non interitum afferat pravitatis, sed sit contenta mediocritate vitiorum? quamquam in hac divisione rem ipsam rem ipsam (ips in ras. ) N remissam BERV remissionem A prorsus probo, probam A 1 reprobo A 2 elegantiam desidero. appellet haec desideria naturae, cupiditatis nomen servet alio, ut eam, cum de avaritia, cum de intemperantia, cum de maximis vitiis loquetur, tamquam capitis accuset. 2.27.  Still, do not let us stickle about form. Epicurus despises the niceties of dialectic; his style neglects distinctions; we must humour him in this, provided that his meaning is correct. But for my own part I cannot cordially approve, I merely tolerate, a philosopher who talks of setting bounds to the desires. Is it possible for desire to be kept within bounds? It ought to be destroyed, uprooted altogether. On your principle there is no form of desire whose possessor could not be morally approved. He will be a miser — within limits; an adulterer — in moderation; and a sensualist to correspond. What sort of a philosophy is this, that instead of dealing wickedness its death-blow, is satisfied with moderating our vices? Albeit I quite approve the substance of this classification; it is the form of it to which I take exception. Let him speak of the first class as 'the needs of nature,' and keep the term 'desire' for another occasion, to be put on trial for its life when he comes to deal with Avarice, Intemperance, and all the major vices.
2. Cicero, Tusculan Disputations, 3.29-3.30, 3.33, 3.58, 3.61, 3.68, 3.70, 3.77-3.78, 4.61, 5.96 (2nd cent. BCE - 1st cent. BCE)

3.29. haec igitur praemeditatio futurorum malorum lenit eorum adventum, quae venientia longe ante videris. itaque apud Euripiden a Theseo dicta laudantur; licet Eurip. fr. 964 euripidĕ K thesseo GKR 1 enim, ut saepe facimus, in Latinum illa convertere: Nam qui hae/c audita a do/cto meminisse/m viro, Futu/ras mecum co/mmentabar mi/serias: Aut mo/rtem acerbam aut alt. aut add. G 2 exilii X e/xili maesta/m fugam Aut se/mper aliquam mo/lem meditaba/r mali, Ut, si/ qua invecta di/ritas casu/ foret, Ne me i/nparatum cu/ra lacerare/t repens. lacerare trepens G 1 R 1 3.30. quod autem Theseus a docto se audisse dicit, id de se ipso de ipso K 1 ( ex dese ipse) V 1 (se add. 1 ) Anax. A 33 loquitur Euripides. fuerat enim auditor Anaxagorae, quem ferunt nuntiata morte filii dixisse: sciebam me genuisse mortalem. quae vox declarat is esse haec acerba, quibus non fuerint cogitata. ergo id quidem non dubium, quin omnia, quae mala putentur, sint inprovisa graviora. itaque quamquam non haec una res efficit maximam aegritudinem, tamen, quoniam multum potest provisio animi et praeparatio ad minuendum dolorem, sint semper omnia homini humana meditata. et et ex e V c nimirum haec est illa praestans et divina sapientia, et perceptas penitus et pertractatas res humanas habere, nihil admirari, ammirari GR 1 V cum acciderit, nihil, ante quam evenerit, non evenire posse arbitrari. Quam ob rem o/mnis, cum secu/ndae res sunt ma/xume, tum ma/xume tum maxume add. K c maxime alt. loco GRV bis H Medita/ri secum opo/rtet, quo pacto a/dversam adversum KRH aerumna/m ferant. fuerant H ferat K 1 Peri/cla, pericula X damna pe/regre rediens se/mper secum co/gitet, pericla damna exilia peregre rediens semper cogitet Ter. codd. Aut fi/li filii p. X peccatum au/t uxoris mo/rtem aut morbum fi/liae, Commu/nia esse haec, ne/ quid horum umquam a/ccidat animo/ novum; c. e. haec, fieri posse, ut ne quid animo sit novom Ter. Quicqui/d praeter praeter propter K spem eve/niat, omne id de/putare esse i/n lucro. ergo .. 22 lucro H ... 22 Ter. Phormio 241–6 ergo hoc hoc ex haec G 2 Terentius a philosophia sumptum cum tam commode dixerit, nos, e quorum fontibus id haustum est, non et dicemus hoc melius et constantius sentiemus? 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. 3.58. 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. 3.61. Omnibus enim modis fulciendi sunt, qui ruunt nec cohaerere possunt propter magnitudinem aegritudinis. ex quo ipsam aegritudinem lu/phn a\gP HN fere X ( L ex A V) Chrysippus quasi Chrys. fr. eth. 485 solutionem totius hominis appellatam omnibus modis... 12 appellat putat. appellat amputat KR 1 V ( cf. H et praef. ) Quae tota poterit evelli explicata, ut ut aut V 1 principio dixi, dixi cf. p. 329, 2sqq. causa aegritudinis; est enim nulla alia nisi opinio et iudicium magni praesentis atque urgentis mali. est... 15 mali itaque et dolor corporis, cuius est morsus acerrumus, perferetur perferetur X ( cf. Po. comm. ad 1, 29 ) perfertur V c spe proposita boni, et acta aetas honeste ac splendide tantam adfert consolationem, ut eos qui ita vixerint aut non attingat aegritudo aegritudo del. Dav. aut perleviter pungat animi dolor. Sed ad hanc opinionem magni mali cum illa etiam opinio accessit oportere, rectum esse, rectū esse esse scr. V c ad officium pertinere ferre perferre V ( sed per in r. rec ) illud aegre quod acciderit, tum denique efficitur illa gravis aegritudinis perturbatio. tum ... 23 perturbatio om. H 3.68. Philosophi summi nequedum neque nondum X corr. V 3 tamen sapientiam consecuti nonne intellegunt in summo se malo esse? sunt enim insipientes, neque insipientia ullum maius malum est. neque tamen lugent. quid ita? quia huic generi malorum non adfingitur non affingitur V (non af in r. V c n ante g del. idem ) nodfingitur R 1 illa opinio, rectum esse et aequum et ad officium pertinere aegre ferre, quod sapiens non sis, quod idem adfingimus huic aegritudini, in qua luctus inest, quae omnium maxuma est. 3.70. neque tamen, cum se in media stultitia, qua nihil quia n. G 1 est peius, haerere intellegant, aegritudine premuntur; nulla enim admiscetur opinio officiosi doloris. Quid, qui non putant lugendum lungendum GV 1 ( prius n eras. ) iungen- dum KR viris? sqq. cf. Hier. epist. 60, 5 qualis fuit Q. Maxumus fuitque maxumus G 2 (quae G 1 ) KV ( ss. m. 3 ) ac fortasse R 1 (Q post fuit in r. m. al. ) efferens efferrens GR 1 V filium consularem, qualis L. Paulus paullus RG 1 e corr. V 1 (l eras. ) cf.p. 263, 17; 274, 19; 457, 7 duobus paucis lucius et marcus X diebus amissis amisis G 1 R 1 V 1 filiis, qualis M. Cato praetore designato mortuo filio, quales reliqui, quos in Consolatione consolationem G -ne V conlegimus. 3.77. Erit igitur in consolationibus prima medicina docere aut nullum malum esse aut admodum parvum, altera et prius et om. G 1 de communi condicione vitae et proprie, propriae G 1 KVH ( sim. 358, 6 ) si quid sit de ipsius qui maereat disputandum, tertia tertiam H summam esse stultitiam frustra confici maerore, cum intellegas nihil nil G posse profici. nam Cleanthes cleantes X (24 GK 1 ) Cl. fr. 577 quidem sapientem consolatur, qui consolatione non eget. nihil enim enim om. G 1 esse malum, quod turpe non sit, si lugenti persuaseris, non tu illi luctum, sed stultitiam detraxeris; erit... 21 detraxeris ( sine 18 nam... 19 eget) H alienum autem tempus docendi. et tamen non satis mihi videtur vidisse hoc Cleanthes, suscipi aliquando aegritudinem posse ex eo ipso, quod esse summum malum Cleanthes suscipi... 24 Cleanthes om. K Cleanthes del. Ba. sed cf. Va. Op. 2, 130. 409 ipse fateatur. quid enim dicemus, cum Socrates Aisch. Socr. fr. 10 D. Aug. civ. 14, 8 Alcibiadi persuasisset, ut accepimus, eum nihil hominis esse nec quicquam inter Alcibiadem summo loco natum et quemvis baiolum interesse, cum se Alcibiades adflictaret lacrimansque Socrati supplex esset, ut sibi virtutem traderet turpitudinemque depelleret, illam ante dep. add. V 2 —quid dicemus, Cleanthe? acleanthe V (356, 23 cl. in r. V 2 ) o cleanthe Str. p. 58 tum tum ( cf. 356, 23 aliquando)] num edd. aegritudinem X corr. K 1 R c V 1 in illa re, quae aegritudine Alcibiadem adficiebat, mali nihil fuisse? 3.78. quid? illa Lyconis qualia quia GRV 1 (a eras. ) sunt? qui aegritudinem extenuans parvis ait eam rebus moveri, fortunae et corporis incommodis, non animi malis. mali X corr. V 2 quid ergo? illud, quod Alcibiades dolebat, non ex animi malis vitiisque constabat? ad Epicuri consolationem satis est ante dictum. 4.61. quaedam autem sunt aegritudines, quas levare illa ulla V rec medicina nullo modo possit, ut, si quis aegre ferat nihil in se esse virtutis, nihil animi, nihil officii, nihil honestatis, propter mala is is ex si G 2 agatur G 1 quidem angatur, sed alia quaedam sit ad eum admovenda curatio, et talis quidem, quae possit esse omnium etiam de ceteris rebus discrepantium philosophorum. inter omnis enim convenire oportet commotiones animorum a recta ratione aversas esse vitiosas, vitiosas om. V 3 ut, etiamsi vel mala sint illa, quae quae ex quem V 3 metum aegritudinemve, vel vel ...17 vel Bentl. nec ... nec bona, quae cupiditatem laetitiamve moveant, tamen sit vitiosa ipsa commotio. constantem enim quendam volumus, sedatum, gravem, humana omnia spernentem spernentem Anon. ap. Lb. illum esse, quem prementem (praem. GKH)X ( vix Cice- ronianum, licet Sen. de ira 3, 6, 1 dicat : animus quietus semper, omnia infra se premens cf. Tusc. p. 405, 20 omnia subter se habet) praemeditantem Se. magimum et fortem virum virum add. G 3 dicimus. talis autem nec maerens nec timens nec cupiens nec gestiens esse quisquam potest. eorum enim haec sunt, qui eventus quae ventus G 1 ( corr. 1 ) V 1 ( corr. 3 ) humanos superiores quam suos animos esse ducunt. ducunt s di- cunt X 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.
3. Lucretius Carus, On The Nature of Things, 3.947-3.949 (1st cent. BCE - 1st cent. BCE)

4. Epictetus, Discourses, 2.5.23, 2.11.22, 2.18.12-2.18.14, 3.7.5, 3.16.3, 3.23.30, 3.23.37, 4.4.46-4.4.47 (1st cent. CE - 2nd cent. CE)

5. Epictetus, Enchiridion, 33 (1st cent. CE - 2nd cent. CE)

6. Seneca The Younger, De Beneficiis, 7.2.4-7.2.6 (1st cent. CE - 1st cent. CE)

7. Seneca The Younger, Letters, 12.9, 78.16, 101.10 (1st cent. CE - 1st cent. CE)

8. Galen, On The Doctrines of Hippocrates And Plato, 4.7.9-4.7.11 (2nd cent. CE - 3rd cent. CE)

9. Marcus Aurelius Emperor of Rome, Meditations, 2.5 (2nd cent. CE - 2nd cent. CE)

10. Iamblichus, Life of Pythagoras, 31.196 (3rd cent. CE - 4th cent. CE)

11. Nag Hammadi, The Tripartite Tractate, 112.20-112.21, 114.6-114.7, 115.10-115.11 (3rd cent. CE - 3rd cent. CE)

12. Augustine, Confessions, 4.8.13 (4th cent. CE - 5th cent. CE)



Subjects of this text:

subject book bibliographic info
anaxagoras, presocratic, anticipate misfortune Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 235
anticipation of misfortune, anaxagoras Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 235
anticipation of misfortune, distinguished fear Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 235
anticipation of misfortune, epictetus Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 235
anticipation of misfortune, stoics Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 235
antiphon, sophist Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 235
apatheia, freedom from, eradication of, emotion (; emotions accepted by stoics during training Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 52
apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 52
apatheia\u2003 Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 103
body Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 103
bonhöffer, adolf Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 52
chrysippus Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 103
cicero Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 103
cognitive theory Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 103
eleuthereia\u2003 Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 103
emotions, identified with judgements by chrysippus Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 52
emotions passions Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 103
end or goal of life (telos), epicurus Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 235
epictetus, stoic, certain emotions useful in training Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 52
epictetus Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 103
epicureans, hope, value of Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 235
epicurus, pleasure goal of life Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 235
euripides Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 235
evagrius, desert father Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 52
fear, distinguished anticipation of misfortune Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 235
heresy heterodoxy Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 103
hope, disapproved by stoics, except for novices Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 235
hope, epicurus Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 235
indifferents, preferred and dispreferred, theory explained Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 235
indifferents, preferred and dispreferred Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 52
jews hebrew Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 103
material humans/powers Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 103
passions emotions Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 103
past, present, future, do not pin hopes on future Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 235
past, present, future, hope approved Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 235
pleasure, epicurus, pleasure goal of life Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 235
pneumatic humans/powers Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 103
progressing, emotions can be useful to the progressing novice Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 52, 235
prothumia Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 52
psychic humans/powers Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 103
pythagoreans Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 235
sage, stoic Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 52
savior jesus, christ, and son Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 103
seneca Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 103
stoicism Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 103
therapeia\u2003 Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 103
therapy, techniques see esp. Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 235
therapy Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 235
vices emotions, passions Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 103
virtue Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 103
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) 235