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Tiresias: The Ancient Mediterranean Religions Source Database



10243
Seneca The Younger, Letters, 95.37


nanNow, as the former sort, who are inclined towards the good, can be raised to the heights more quickly: so the weaker spirits will be assisted and freed from their evil opinions if we entrust to them the accepted principles of philosophy; and you may understand how essential these principles are in the following way. Certain things sink into us, rendering us sluggish in some ways, and hasty in others. These two qualities, the one of recklessness and the other of sloth, cannot be respectively checked or roused unless we remove their causes, which are mistaken admiration and mistaken fear. As long as we are obsessed by such feelings, you may say to us: "You owe this duty to your father, this to your children, this to your friends, this to your guests"; but greed will always hold us back, no matter how we try. A man may know that he should fight for his country, but fear will dissuade him. A man may know that he should sweat forth his last drop of energy on behalf of his friends, but luxury will forbid. A man may know that keeping a mistress is the worst kind of insult to his wife, but lust will drive him in the opposite direction.


Intertexts (texts cited often on the same page as the searched text):

18 results
1. Cicero, On The Ends of Good And Evil, 1.49, 4.64, 4.77, 5.43 (2nd cent. BCE - 1st cent. BCE)

1.49. Eadem fortitudinis ratio reperietur. nam neque laborum perfunctio neque perpessio dolorum per se ipsa allicit nec patientia nec assiduitas assiduitates ANV nec vigiliae nec ea ea om. BE ipsa, quae laudatur, industria, ne fortitudo quidem, sed ista sequimur, ut sine cura metuque vivamus animumque et corpus, quantum efficere possimus, possimus AEN possumus molestia liberemus. ut enim mortis metu omnis quietae vitae status perturbatur, et ut succumbere doloribus eosque humili animo inbecilloque ferre miserum est, ob eamque debilitatem animi multi parentes, parentis R multi amicos, non nulli patriam, plerique autem se ipsos penitus perdiderunt, sic robustus animus et excelsus omni est liber cura et angore, cum et mortem contemnit, qua qui qui quia A 1 BE affecti sunt in eadem causa sunt, qua ante quam nati, et ad dolores ita paratus est, ut meminerit maximos morte finiri, parvos multa habere intervalla requietis, mediocrium nos esse dominos, ut, si tolerabiles sint, feramus, si minus, animo aequo e vita, cum ea non placeat, tamquam e theatro exeamus. quibus rebus intellegitur nec timiditatem ignaviamque vituperari nec fortitudinem patientiamque laudari suo nomine, sed illas reici, quia dolorem pariant, has optari, quia voluptatem. 4.64. atque hoc loco similitudines eas, quibus illi uti solent, dissimillimas proferebas. proferebas p. 107, 23 sqq. quis enim ignorat, si plures ex alto emergere velint, propius fore eos quidem ad respirandum, qui ad summam iam aquam aquam iam BE adpropinquent, sed nihilo magis respirare posse quam eos, qui sint in profundo? nihil igitur adiuvat procedere et progredi in virtute, quo minus miserrimus sit, ante quam ad eam pervenerit, quoniam in aqua nihil adiuvat, et, quoniam catuli, qui iam dispecturi dispecturi NV despecturi sunt, caeci aeque et ii, qui modo nati, Platonem quoque necesse est, quoniam nondum videbat sapientiam, aeque caecum caecum ceco R animo ac ac RNV et BE Phalarim fuisse? 4.77. Urgent tamen et nihil remittunt. Quoniam, inquiunt, omne peccatum inbecillitatis et inconstantiae est, haec autem vitia in omnibus stultis aeque magna sunt, necesse est paria esse peccata. Quasi vero aut concedatur in omnibus stultis aeque magna esse vitia, et eadem inbecillitate et inconstantia L. Tubulum fuisse, qua qua BE quam illum, cuius is condemnatus est rogatione, P. Scaevolam, et quasi nihil inter res quoque ipsas, in quibus peccatur, intersit, ut, quo hae maiores minoresve sint, eo, quae peccentur in his rebus, aut 5.43. est enim natura sic generata vis hominis, ut ad omnem virtutem percipiendam facta videatur, ob eamque causam parvi virtutum simulacris, quarum in se habent semina, sine doctrina moventur; sunt enim prima elementa naturae, quibus auctis auctis actis R virtutis quasi germen germen I. F. Gronov. carmen efficitur. nam cum ita nati factique simus, ut et agendi aliquid et diligendi aliquos et liberalitatis et referendae gratiae principia in nobis contineremus atque ad scientiam, prudentiam, fortitudinem aptos animos haberemus a contrariisque rebus alienos, non sine causa eas, quas dixi, in pueris virtutum quasi scintillas videmus, e quibus accendi philosophi ratio debet, ut eam quasi deum ducem subsequens ad naturae perveniat extremum. nam, ut saepe iam dixi, in infirma aetate inbecillaque mente vis naturae quasi per caliginem cernitur; cum autem progrediens confirmatur animus, agnoscit ille quidem ille quidem Mdv. quid ille BE quidem ille RNV naturae vim, sed ita, ut progredi possit longius, per se sit tantum tantum Mdv. tamen inchoata. 4.64.  It was at this point that you brought forward those extremely false analogies which the Stoics are so fond of employing. of course everybody knows that if there are several people plunged in deep water and trying to get out, those already approaching the surface, though nearer to breathing, will be no more able actually to breathe than those at the bottom. You infer that improvement and progress in virtue are of no avail to save a man from being utterly wretched, until he has actually arrived at virtue, since to rise in the water is of no avail. Again, since puppies on the point of opening their eyes are as blind as those only just born, it follows that Plato, not having yet attained to the vision of wisdom, was just as blind mentally as Phalaris! 4.77.  "However, they press the matter, and will not give way. Every transgression, they argue, is a proof of weakness and instability of character; but all the foolish possess these vices in an equal manner; therefore all transgressions must be equal. As though it were admitted that all foolish people possess an equal degree of vice, and that Lucius Tubulus was exactly as weak and unstable as Publius Scaevola who brought in the bill for his condemnation; and as though there were no difference also between the respective circumstances in which the transgressions are committed, so that the magnitude of the transgression varies in proportion to the importance of the circumstances! 5.43.  It is that human capacity is so constituted by nature that it appears designed to achieve every kind of virtue; hence children, without instruction, are actuated by semblances of the virtues, of which they possess in themselves the seeds, for these are primary elements of our nature, and they sprout and blossom into virtue. For we are so constituted from birth as to contain within us the primary instincts of action, of affection, of liberality and of gratitude; we are also gifted with minds that are adapted to knowledge, prudence and courage, and averse from their opposites; hence there is a reason why we observe in children those sparks of virtue I have mentioned, from which the philosopher's torch of reason must be kindled, that he may follow reason as his divine guide and so arrive at nature's goal. For as I have repeatedly said already, in the years of immaturity when the intellect is weak the powers of our nature are discerned as through a mist; but as the mind grows older and stronger it learns to know the capacity of our nature, while recognizing that this nature is susceptible of further development and has by itself only reached an incomplete condition.
2. Cicero, On Laws, 1.17, 1.42, 2.11 (2nd cent. BCE - 1st cent. BCE)

3. Cicero, On Duties, 3.69 (2nd cent. BCE - 1st cent. BCE)

3.69. Hoc quamquam video propter depravationem consuetudinis neque more turpe haberi neque aut lege sanciri aut iure civili, tamen naturae lege sanctum est. Societas est enim (quod etsi saepe dictum est, dicendum est tamen saepius), latissime quidem quae pateat, omnium inter omnes, interior eorum, qui eiusdem gentis sint, propior eorum, qui eiusdem civitatis. Itaque maiores aliud ius gentium, aliud ius civile esse voluerunt; quod civile, non idem continuo gentium, quod autem gentium, idem civile esse debet. Sed nos veri iuris germanaeque iustitiae solidam et expressam effigiem nullam tenemus, umbra et imaginibus utimur. Eas ipsas utinam sequeremur! feruntur enim ex optimis naturae et veritatis exemplis. 3.69.  Owing to the low ebb of public sentiment, such a method of procedure, I find, is neither by custom accounted morally wrong nor forbidden either by statute or by civil law; nevertheless it is forbidden by the moral law. For there is a bond of fellowship — although I have often made this statement, I must still repeat it again and again — which has the very widest application, uniting all men together and each to each. This bond of union is closer between those who belong to the same nation, and more intimate still between those who are citizens of the same city-state. It is for this reason that our forefathers chose to understand one thing by the universal law and another by the civil law. The civil law is not necessarily also the universal law; but the universal law ought to be also the civil law. But we possess no substantial, life-like image of true Law and genuine Justice; a mere outline sketch is all that we enjoy. I only wish that we were true even to this; for, even as it is, it is drawn from the excellent models which Nature and Truth afford.
4. Cicero, Tusculan Disputations, 3.23, 4.15, 4.27, 4.46, 4.60 (2nd cent. BCE - 1st cent. BCE)

3.23. hoc propemodum verbo Graeci omnem animi perturbationem appellant; vocant enim pa/qos, Pa OOC G 1 patos H id est morbum, quicumque est motus in animo turbidus. nos melius: aegris enim corporibus simillima animi est aegritudo, at at ex aut G 2 aegrotationes X non similis aegrotationis est libido, non inmoderata laetitia, quae est voluptas animi elata et gestiens. genstiens hic et 331, 21 G 1 ipse etiam metus non est morbi admodum similis, quamquam aegritudini aegritudine X corr. V 1? B 1 est finitimus, sed proprie, ut aegrotatio in corpore, sic aegritudo in animo nomen habet sed... 329,1 nomen habet (nominavet L 1 ) Non, 443,23 non seiunctum a dolore. doloris huius igitur origo nobis explicanda est, id est causa efficiens aegritudinem in animo tamquam aegrotationem in corpore. nam ut medici causa morbi morbi verborum Non. inventa om. Non. del. R c inventa curationem esse inventam putant, nam ... 5 putant Non. 493,20 sic nos causa aegritudinis reperta medendi repertãedendi G 1 corr. 2 repertā medendi R ( - postea add. ) reperiemur V facultatem reperiemus. 4.15. sed quae iudicia quasque opiniones perturbationum esse dixi, non in eis perturbationes solum positas esse dicunt, verum illa etiam etiam ilia H quae efficiuntur perturbationibus, ut aegritudo quasi morsum aliquem doloris efficiat, metus recessum quendam animi et fugam, laetitia profusam hilaritatem, libido lubido K x li bido R effrenatam effrenata X corr. K 2 R c adpetentiam. opinationem autem, quam in omnis definitiones superiores inclusimus, volunt esse inbecillam adsensionem. 4.27. offensionum autem definitiones sunt eius modi, eiusdem modi G 1 ut inhospitalitas inhospitalis K 1 RH sit opinio vehemens valde fugiendum esse hospitem, eaque inhaerens et penitus insita; similiterque definitur et mulierum odium, ut Hippolyti, hippoliti GH hyppoliti V et, ut Timonis, generis humani. Atque ut ad valetudinis similitudinem veniamus veniamus s ( cf. utamur) veniam X eaque conlatione consolatione V utamur aliquando, sed parcius quam solent Stoici: ut sunt alii ad alios morbos procliviores St. fr. 3, 423 —itaque dicimus gravidinosos gravidinosos W Non. ( 115, 16 etiam in lemmate ) ut Plin. 18, 139 codd. praeter d cf. Catull. 44, 13 Lucil. 820 (gravedo Marx ) gravedinosos edd. alt. quosdam om. W Non. add. Beroaldus quosdam, quosdam torminosos, itaque ... 9 torminosos Non. 32, 13 et 115, 16 terminosos KRH ( Non. L 1 priore loco ) non quia iam sint, sed quia saepe sint—, sic saepe sint, sic Gr. Lb. saepe sint X saepe, sic Man. ( de iterato sint cf. Sey. ad Lael. 43 ) alii ad metum, alii ad aliam perturbationem; ex quo non quia ia in r. V 2 sed... 11 quo om. K 1 add. c in aliis anxietas, unde anxii, in aliis iracundia dicitur. quae ab ira differt, estque aliud aliud ex illud V rec iracundum esse, aliud iratum, ut differt anxietas ab angore (neque enim omnes anxii, qui anguntur aliquando, nec, nec s haec X qui anxii, semper anguntur), ut nec ... 15 ut om. Non. inter ebrietatem et ebriositatem et ebriositatem om. W Non. L 1 hab. Nonii codd. rell. interest, aliudque que om. G 1 Non. est amatorem esse, aliud amantem. aliud... 17 amantem Non. 444, 1 atque haec aliorum ad alios morbos proclivitas late patet; nam pertinet ad omnes perturbationes; 4.46. Reliquas quoque partis aegritudinis utilis esse dicunt, misericordiam ad opem ferendam et calamitates calamitates post indignorum rep. X del. V 3 hominum indignorum sublevandas; ipsum illud aemulari obtrectare non esse inutile, cum aut se non idem videat consecutum, quod alium, aut alium idem, quod se; metum vero si qui quis GV rec sustulisset, omnem vitae diligentiam sublatam fore, quae summa esset in eis esse K qui leges, qui magistratus, qui leges qui magistratus in r. V c qui paupertatem, qui ignominiam, qui mortem, qui dolorem timerent. tenerent K Haec tamen ita disputant, ut resecanda esse fateantur, evelli penitus dicant nec posse nec opus esse et in omnibus fere rebus mediocritatem esse optumam existiment. existimant s quae cum exponunt, nihilne tibi videntur an aliquid dicere? Mihi vero dicere aliquid, itaque expecto, quid ad ista. ista ( eras. m) K Reperiam fortasse, sed illud ante: 4.60. sed omnis eius modi perturbatio animi animi enim V 1 placatione abluatur illa quidem, cum doceas nec nec s V 3 et X bonum illud esse, ex quo laetitia aut aut V et G 1 libido oriatur, nec malum, ex quo aut metus aut aegritudo; verum tamen haec est certa et propria sanatio, si doceas ipsas perturbationes per se esse vitiosas nec habere quicquam aut naturale aut necessarium, ut ut aut R 1 V ipsam ipsa GRV 1 aegritudinem leniri videmus, cum obicimus obicibus GKR maerentibus imbecillitatem inbecil itatem G animi ecfeminati, cumque eorum gravitatem constantiamque gravitate constantiaque GRV 1 laudamus, qui non turbulente humana patiantur. quod quidem solet eis etiam accidere, qui illa mala esse censent, ferenda ferendum K tamen aequo animo arbitrantur. arbitratur GRV 1 putat puta GRV 1 aliquis aliquid K idem fuit fort. in R (aliqui esse) esse voluptatem bonum, alius autem pecuniam; tamen et ille ab intemperantia et hic ab avaritia hic abaritia V 1 avocari potest. illa autem altera ratio et oratio, et oratio om. V quae simul et opinionem falsam falsa GRV 1 tollit et et om. K 1 aegritudinem aegritudine GRV 1 detrahit, est ea quidem utilior, sed raro proficit neque est ad volgus adhibenda.
5. Horace, Sermones, 2.8 (1st cent. BCE - 1st cent. BCE)

2.8. 2. Now, although I cannot but think that I have already demonstrated, and that abundantly, more than was necessary, that our fathers were not originally Egyptians, nor were thence expelled, either on account of bodily diseases, or any other calamities of that sort 2.8. for Apion hath the impudence to pretend, that “the Jews placed an ass’s head in their holy place;” and he affirms that this was discovered when Antiochus Epiphanes spoiled our temple, and found that ass’s head there made of gold, and worth a great deal of money.
6. Diogenes of Oenoanda, Fragments, 5 (1st cent. CE - 2nd cent. CE)

7. Juvenal, Satires, 5 (1st cent. CE - 2nd cent. CE)

8. Petronius Arbiter, Satyricon, 26 (1st cent. CE - 1st cent. CE)

9. Petronius Arbiter, Satyricon, 26 (1st cent. CE - 1st cent. CE)

10. Plutarch, Against Colotes, None (1st cent. CE - 2nd cent. CE)

11. Plutarch, On Stoic Self-Contradictions, None (1st cent. CE - 2nd cent. CE)

12. Seneca The Younger, On Anger, 1.5, 1.5.3, 1.20.3 (1st cent. CE - 1st cent. CE)

13. Seneca The Younger, Letters, 24.16, 24.26, 50.9, 52.3-52.4, 71.30, 71.34-71.37, 90.28, 90.35-90.36, 94.21, 94.29, 94.37, 94.39-94.40, 94.50-94.51, 95.4, 95.19, 95.21, 107.12, 116.5 (1st cent. CE - 1st cent. CE)

14. Suetonius, Augustus, 76 (1st cent. CE - 2nd cent. CE)

15. Suetonius, Nero, 31 (1st cent. CE - 2nd cent. CE)

16. Sextus, Against The Mathematicians, 7.151 (2nd cent. CE - 3rd cent. CE)

17. Iamblichus, Life of Pythagoras, 19 (3rd cent. CE - 4th cent. CE)

19. Universally, however, it deserves to be known, that Pythagoras discovered many paths of erudition, and that he delivered an appropriate portion of wisdom conformable to the proper nature and power of each; of which the following is the greatest argument. When Abaris, the Scythian, came from the Hyperboreans, unskilled and uninitiated in the Grecian learning, and was then of an advanced age, Pythagoras did not introduce him to erudition through various theorems, but instead of silence, auscultation for so long a time, and other trials, he immediately considered him adapted to be an auditor of his dogmas, and instructed him in the shortest way in his treatise On Nature, and in another treatise On the Gods. For Abaris came from the Hyperboreans, being a priest of the Apollo who is there worshipped, an elderly man, and most wise in sacred concerns; but at that time he was returning from Greece to his own country, in order that he might consecrate to the God in his temple among the Hyperboreans, the gold which he had collected. Passing therefore through Italy, and seeing Pythagoras, he especially assimilated him to the God of whom he was the priest. And believing that he was no other than the God himself, and that no man resembled him, but that he was truly Apollo, 67both from the venerable indications which he saw about him, and from those which the priest had known before, he gave Pythagoras a dart which he took with him when he left the temple, as a thing that would be useful to him in the difficulties that would befal him in so long a journey. For he was carried by it, in passing through inaccessible places, such as rivers, lakes, marshes, mountains, and the like, and performed through it, as it is said, lustrations, and expelled pestilence and winds from the cities that requested him to liberate them from these evils. We are informed, therefore, that Lacedæmon, after having been purified by him, was no longer infested with pestilence, though prior to this it had frequently fallen into this evil, through the baneful nature of the place in which it was built, the mountains of Taygetus producing a suffocating heat, by being situated above the city, in the same manner as Cnossus in Crete. And many other similar particulars are related of the power of Abaris. Pythagoras, however, receiving the dart, and neither being astonished at the novelty of the thing, nor asking the reason why it was given to him, but as if he was in reality a God himself, taking Abaris aside, he showed him his golden thigh, as an indication that he was not [wholly] deceived [in the opinion he had formed of him;] and having enumerated to him the several particulars that were deposited in the temple, he gave him sufficient reason to believe that he had not badly conjectured 68[in assimilating him to Apollo]. Pythagoras also added, that he came [into the regions of mortality] for the purpose of remedying and benefiting the condition of mankind, and that on this account he had assumed a human form, lest men being disturbed by the novelty of his transcendency, should avoid the discipline which he possessed. He likewise exhorted Abaris to remain in that place, and to unite with him in correcting [the lives and manners] of those with whom they might meet; but to share the gold which he had collected, in common with his associates, who were led by reason to confirm by their deeds the dogma, that the possessions of friends are common. Thus, therefore, Pythagoras unfolded to Abaris, who remained with him, as we have just now said, physiology and theology in a compendious way; and instead of divination by the entrails of beasts, he delivered to him the art of prognosticating through numbers, conceiving that this was purer, more divine, and more adapted to the celestial numbers of the Gods. He delivered also to Abaris other studies which were adapted to him. That we may return, however, to that for the sake of which the present treatise was written, Pythagoras endeavoured to correct and amend different persons, according to the nature and power of each. All such particulars therefore as these, have neither been transmitted to the knowledge of men, nor is it easy to narrate all that has been transmitted to us concerning him.
18. Stobaeus, Eclogues, None



Subjects of this text:

subject book bibliographic info
agōn, therapeutic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 235
anger, as weakness Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 232, 234
animals Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 205
awakening Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 185
belief and faith Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 185
bodies fluid Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 205
castration Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 205
cataleptic Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 185
cicero, and law of nature Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 157
cognitive aspect Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 185
conversion, philosophical Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 185
death Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 205
decay Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 205
deformity Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 205
diogenes of oenoanda Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 234
disease, of soul Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 232
disposition Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 185
epicureanism, classification Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 232
epicureanism, community Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 232
epicureanism, education Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 232
epicureanism, students, classes of Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 232
epicurus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 232
evil Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 185
excrement Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 205
exhortation, paraenesis Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 185
exhortation Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 234, 235
falsehood Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 185
fear, of death Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 234
flattery Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 234
flesh Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 205
fools, mankind as Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 157
foul Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 205
frankness Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 232
friendship Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 232
gentleness Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 232, 234, 235
habit Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 185
hesitation Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 185
human condition Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 232
impression Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 185
kindness Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 232, 235
law of nature, and stoicism Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 157
law of nature, and wise man Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 157
law of nature, in philo Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 157
metaphor Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 232, 234
mind Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 185
nature, according to Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 185
nature, philos and stoics views of Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 157
paraenesis, among stoics Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 232
paraenesis Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 232
persuasion, hard form of Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 235
petronius Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 205
philodemus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 232, 235
philosopher, moral Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 234, 235
philosophy, philosophical Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 185
physician, philosopher as Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 235
pleasure Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 232, 234, 235
protreptic Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 185
psychic Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 185
punishment, in moral discourse Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 235
pythagoras Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 235
pythagoreanism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 235
reproof Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 234, 235
self-improvement Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 185
seneca Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 232, 234, 235
senses Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 185
soul Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 185
stoicism, cognition Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 234
stoicism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 232, 234
stoics/stoicism, and the sage Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 157
stoics/stoicism, natural law Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 157
therapy Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 232
truth Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 185
vice Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 232, 234, 235
virtue Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 185; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 232, 234, 235
way of life Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 185
weak Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 185
weakness Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 232, 234
weapon Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 232, 234, 235
wisdom Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 185
wise man, katoryvmata of Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 157
women, elderly' Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 205
word/the word, as physician Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 235