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Tiresias: The Ancient Mediterranean Religions Source Database



10235
Seneca The Younger, On Anger, 2.2.5
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Intertexts (texts cited often on the same page as the searched text):

20 results
1. Hesiod, Theogony, 28, 27 (8th cent. BCE - 7th cent. BCE)

27. Those daughters of Lord Zeus proclaimed to me:
2. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE)

48a. and of the pleasures mixed with pains, which we find in mournings and longings? Pro. No, you need not remind me; those things occur just as you suggest. Soc. And you remember, too, how people enjoy weeping at tragedies? Pro. Yes, certainly. Soc. And are you aware of the condition of the soul at comedies, how there also we have a mixture of pain and pleasure? Pro. I do not quite understand.
3. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)

4. Aristotle, Parts of Animals, None (4th cent. BCE - 4th cent. BCE)

5. Aristotle, Rhetoric, 1.11 (4th cent. BCE - 4th cent. BCE)

6. Cicero, Orator, 2.190 (2nd cent. BCE - 1st cent. BCE)

7. Cicero, Tusculan Disputations, 3.82-3.83, 4.55 (2nd cent. BCE - 1st cent. BCE)

3.82. et tamen, ut medici uti medici K ( er. n) toto corpore curando minimae etiam parti, si condoluit, medentur, sic philosophia cum universam aegritudinem sustulit, sustulit aegritudinem sustulit tamen si X (sustullit G 1 V 1 condoluit tamen si K 1 medenturaegr. sustulit add. c ) corr. Keil, Quaest. Tull. p. XVIII etiam, si quis error alicunde alicunde Ern. aliunde extitit, si paupertas momordit, si ignominia pupugit, pupigit G 1 R 1 V 1 si quid tenebrarum obfudit exilium, exsilium GV 1 aut eorum quae quaeque (quaeque G) modo X corr. s modo dixi si quid si quid sicut K extitit. etsi singularum rerum sunt propriae consolationes, de quibus audies tu quidem, cum voles. sed ad eundem fontem revertendum est, aegritudinem omnem procul abesse a sapiente, quod iis sit, quod frustra suscipiatur, quod non natura exoriatur, sed iudicio, sed opinione, sed quadam invitatione ad dolendum, cum id decreverimus ita fieri oportere. 3.83. Hoc detracto, quod totum est voluntarium, aegritudo erit sublata illa ilia ita G 1 maerens, morsus tamen tamen tantum Bentl. sed cf. p. 323, 11 quo Cic. hic respicit et contractiuncula quaedam contractiuncuculae quaedam (quadam G quandam V 1 ) relinquentur W Non. (relincuntur) corr. Bentl. cf. 9 hanc et Sen. ad Marc. 7, 1 animi relinquetur. hoc... 9 relinquentur Non. 92, 24 hanc dicant sane naturalem, dum aegritudinis nomen absit grave taetrum funestum, quod cum sapientia esse atque, ut ita dicam, habitare nullo modo possit. At quae at quae Bentl. atque stirpes sunt aegritudinis, quam multae, quam amarae! quae ipso ipso om. V trunco everso omnes eligendae elidendae R 2 sunt et, si necesse erit, singulis disputationibus. superest enim nobis hoc, cuicuimodi cuicuimodi cuiusmodi V 3 est, otium. sed ratio una omnium est aegritudinum, plura sed plura H nomina. nam et invidere aegritudinis est et aemulari et obtrectare et misereri et angi, lugere, maerere, aerumna adfici, lamentari, sollicitari, sollicitari add. G 2 dolere, dolore V in molestia esse, adflictari, desperare. 4.55. Oratorem vero irasci minime decet, simulare non dedecet. simulare n. dedecet om. V decet X an tibi irasci tum videmur, cum quid in causis acrius et vehementius dicimus? quid? cum iam rebus transactis et praeteritis orationes scribimus, num irati scribimus? ecquis ecquis s etquis X hoc animadvertit? Accius Atr. 233 animadvortet de orat. 3, 217 M (animum advertit L), quod hic quoque fort. restituendum vincite! —num aut egisse umquam iratum Aesopum aut scripsisse existimas existimamus KR iratum Accium? aguntur ista praeclare, et ab oratore quidem melius, si modo est orator, est orator melius G 1 quam ab ullo histrione, istrione X ( str. G 1 ) sed aguntur leniter et mente tranquilla. Libidinem vero laudare cuius est libidinis? lubid. GRK c Themistoclem mihi et Demosthenen demostenen X proferri G 1 profertis, additis Pythagoran Democritum Platonem. quid? vos studia libidinem libidine GK vocatis? quae vel optimarum rerum, ut ea sunt quae profertis, sedata tamen et et add. G 2 tranquilla esse debent. Iam aegritudinem laudare, unam rem maxime detestabilem, quorum est tandem philosophorum? at ad KR commode dixit Afranius: dum modo doleat aliquid, fr. 409 cf. p. 383, 13 doleat doleat lateat G 1 quidlibet. quidlibet hic X dixit enim de adulescente perdito ac dissoluto, nos autem de constanti viro ac sapienti sapienti ex -e V 1 quaerimus. et quidem ipsam illam iram centurio habeat aut signifer vel ceteri, de quibus dici non necesse est, ne rhetorum aperiamus mysteria. utile est enim uti motu utinmotu K 1 animi, qui uti ratione non potest. nos autem, ut testificor saepe, de sapiente quaerimus. quoque ( item post Afranii versum )
8. Philodemus of Gadara, De Ira \ , 40.19-40.22, 41.29-41.31 (2nd cent. BCE - 1st cent. BCE)

9. Epictetus, Discourses, 3.5.7 (1st cent. CE - 2nd cent. CE)

10. New Testament, Ephesians, 4.26 (1st cent. CE - 1st cent. CE)

4.26. Be angry, and don't sin." Don't let the sun go down on your wrath
11. New Testament, Hebrews, 5.7 (1st cent. CE - 1st cent. CE)

5.7. He, in the days of his flesh, having offered up prayers and petitions with strong crying and tears to him who was able to save him from death, and having been heard for his godly fear
12. Quintilian, Institutes of Oratory, 10.1 (1st cent. CE - 1st cent. CE)

13. Seneca The Younger, De Beneficiis, 1.4.5 (1st cent. CE - 1st cent. CE)

14. Seneca The Younger, De Consolatione Ad Marciam, 19.4 (1st cent. CE - 1st cent. CE)

15. Seneca The Younger, On Anger, 1.3.7, 2.1.1, 2.2.1-2.2.4, 2.2.6, 2.3.1, 2.3.4-2.3.5, 2.4.1-2.4.2, 3.3 (1st cent. CE - 1st cent. CE)

16. Seneca The Younger, Letters, 7.1-7.6, 57.3-57.4, 108.7-108.8, 108.10, 108.12, 113.18, 115.12-115.14 (1st cent. CE - 1st cent. CE)

17. Galen, On The Doctrines of Hippocrates And Plato, 4.3.2, 4.6.1 (2nd cent. CE - 3rd cent. CE)

18. Origen, On First Principles, 3.2.2 (3rd cent. CE - 3rd cent. CE)

3.2.2. We, however, who see the reason (of the thing) more clearly, do not hold this opinion, taking into account those (sins) which manifestly originate as a necessary consequence of our bodily constitution. Must we indeed suppose that the devil is the cause of our feeling hunger or thirst? Nobody, I think, will venture to maintain that. If, then, he is not the cause of our feeling hunger and thirst, wherein lies the difference when each individual has attained the age of puberty, and that period has called forth the incentives of the natural heat? It will undoubtedly follow, that as the devil is not the cause of our feeling hunger and thirst, so neither is he the cause of that appetency which naturally arises at the time of maturity, viz., the desire of sexual intercourse. Now it is certain that this cause is not always so set in motion by the devil that we should be obliged to suppose that bodies would nor possess a desire for intercourse of that kind if the devil did not exist. Let us consider, in the next place, if, as we have already shown, food is desired by human beings, not from a suggestion of the devil, but by a kind of natural instinct, whether, if there were no devil, it were possible for human experience to exhibit such restraint in partaking of food as never to exceed the proper limits; i.e., that no one would either take otherwise than the case required, or more than reason would allow; and so it would result that men, observing due measure and moderation in the matter of eating, would never go wrong. I do not think, indeed, that so great moderation could be observed by men (even if there were no instigation by the devil inciting thereto), as that no individual, in partaking of food, would go beyond due limits and restraint, until he had learned to do so from long usage and experience. What, then, is the state of the case? In the matter of eating and drinking it was possible for us to go wrong, even without any incitement from the devil, if we should happen to be either less temperate or less careful (than we ought); and are we to suppose, then, in our appetite for sexual intercourse, or in the restraint of our natural desires, our condition is not something similar? I am of opinion, indeed, that the same course of reasoning must be understood to apply to other natural movements as those of covetousness, or of anger, or of sorrow, or of all those generally which through the vice of intemperance exceed the natural bounds of moderation. There are therefore manifest reasons for holding the opinion, that as in good things the human will is of itself weak to accomplish any good (for it is by divine help that it is brought to perfection in everything); so also, in things of an opposite nature we receive certain initial elements, and, as it were, seeds of sins, from those things which we use agreeably to nature; but when we have indulged them beyond what is proper, and have not resisted the first movements to intemperance, then the hostile power, seizing the occasion of this first transgression, incites and presses us hard in every way, seeking to extend our sins over a wider field, and furnishing us human beings with occasions and beginnings of sins, which these hostile powers spread far and wide, and, if possible, beyond all limits. Thus, when men at first for a little desire money, covetousness begins to grow as the passion increases, and finally the fall into avarice takes place. And after this, when blindness of mind has succeeded passion, and the hostile powers, by their suggestions, hurry on the mind, money is now no longer desired, but stolen, and acquired by force, or even by shedding human blood. Finally, a confirmatory evidence of the fact that vices of such enormity proceed from demons, may be easily seen in this, that those individuals who are oppressed either by immoderate love, or incontrollable anger, or excessive sorrow, do not suffer less than those who are bodily vexed by devils. For it is recorded in certain histories, that some have fallen into madness from a state of love, others from a state of anger, not a few from a state of sorrow, and even from one of excessive joy; which results, I think, from this, that those opposing powers, i.e., those demons, having gained a lodgment in their minds which has been already laid open to them by intemperance, have taken complete possession of their sensitive nature, especially when no feeling of the glory of virtue has aroused them to resistance.
19. Augustine, Confessions, 3.2, 10.35.55 (4th cent. CE - 5th cent. CE)

3.2. 2. Stage-plays also drew me away, full of representations of my miseries and of fuel to my fire. Why does man like to be made sad when viewing doleful and tragical scenes, which yet he himself would by no means suffer? And yet he wishes, as a spectator, to experience from them a sense of grief, and in this very grief his pleasure consists. What is this but wretched insanity? For a man is more affected with these actions, the less free he is from such affections. Howsoever, when he suffers in his own person, it is the custom to style it misery but when he compassionates others, then it is styled mercy. But what kind of mercy is it that arises from fictitious and scenic passions? The hearer is not expected to relieve, but merely invited to grieve; and the more he grieves, the more he applauds the actor of these fictions. And if the misfortunes of the characters (whether of olden times or merely imaginary) be so represented as not to touch the feelings of the spectator, he goes away disgusted and censorious; but if his feelings be touched, he sits it out attentively, and sheds tears of joy. 3. Are sorrows, then, also loved? Surely all men desire to rejoice? Or, as man wishes to be miserable, is he, nevertheless, glad to be merciful, which, because it cannot exist without passion, for this cause alone are passions loved? This also is from that vein of friendship. But where does it go? Where does it flow? Wherefore runs it into that torrent of pitch, seething forth those huge tides of loathsome lusts into which it is changed and transformed, being of its own will cast away and corrupted from its celestial clearness? Shall, then, mercy be repudiated? By no means. Let us, therefore, love sorrows sometimes. But beware of uncleanness, O my soul, under the protection of my God, the God of our fathers, who is to be praised and exalted above all for ever, beware of uncleanness. For I have not now ceased to have compassion; but then in the theatres I sympathized with lovers when they sinfully enjoyed one another, although this was done fictitiously in the play. And when they lost one another, I grieved with them, as if pitying them, and yet had delight in both. But now-a-days I feel much more pity for him that delights in his wickedness, than for him who is counted as enduring hardships by failing to obtain some pernicious pleasure, and the loss of some miserable felicity. This, surely, is the truer mercy, but grief has no delight in it. For though he that condoles with the unhappy be approved for his office of charity, yet would he who had real compassion rather there were nothing for him to grieve about. For if goodwill be ill-willed (which it cannot), then can he who is truly and sincerely commiserating wish that there should be some unhappy ones, that he might commiserate them. Some grief may then be justified, none loved. For thus do You, O Lord God, who loves souls far more purely than do we, and art more incorruptibly compassionate, although You are wounded by no sorrow. And who is sufficient for these things? 2 Corinthians 2:16 4. But I, wretched one, then loved to grieve, and sought out what to grieve at, as when, in another man's misery, though reigned and counterfeited, that delivery of the actor best pleased me, and attracted me the most powerfully, which moved me to tears. What marvel was it that an unhappy sheep, straying from Your flock, and impatient of Your care, I became infected with a foul disease? And hence came my love of griefs - not such as should probe me too deeply, for I loved not to suffer such things as I loved to look upon, but such as, when hearing their fictions, should lightly affect the surface; upon which, like as with poisoned nails, followed burning, swelling, putrefaction, and horrible corruption. Such was my life! But was it life, O my God?
20. Augustine, The City of God, 14.9 (4th cent. CE - 5th cent. CE)

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


Subjects of this text:

subject book bibliographic info
actions / acts (stoic), appropriate (kathēkonta) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 181
ancient audience Keane, Juvenal and the Satiric Emotions (2015) 54
anger, and status Keane, Juvenal and the Satiric Emotions (2015) 33
anger, contexts for interpreting Keane, Juvenal and the Satiric Emotions (2015) 33
anger Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 6
apatheia, freedom from, eradication of, emotion (; did christ exhibit apatheia? Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 344
appearance (phantasia), distinguished from judgement, belief, as involving assent Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 66
arena Harrison, Brill's Companion to Roman Tragedy (2015) 253
aristotle, catharsis Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 77, 294
arnold, e. v. Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 344
assent (sunkatathesis) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 181
assent (συγκατάθεσις), stoics on Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 23
atreus Harrison, Brill's Companion to Roman Tragedy (2015) 253
audience Harrison, Brill's Companion to Roman Tragedy (2015) 253
augustine, first movements or prepassion Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 344
augustine, pity aroused in theatre not genuine Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 77
augustine, titillation only a prepassion Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 344
augustine Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 23
body / bodies (corporeal, material, matter, physical) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 181
bonhöffer, adolf Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 72
catharsis, diogenes of babylon Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 294
catharsis, philodemus Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 294
catharsis, seneca discounts theatre as using first movement, not emotion Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 77, 294
catharsis Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 294
children Long, Immortality in Ancient Philosophy (2019) 137
christ, did christ have emotions? Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 344
christians, christ's sorrow" Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 344
chrysippus Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 21; Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 181
city (polis) / citizen Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 181
consolation writings, cicero's consolation and tusculans" Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 77
cooper, john Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 72
cosmos (visible world, universe) / cosmology, greco-roman / mediterranean world Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 181
cosmos (visible world, universe) / cosmology Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 181
demetrius Long, Immortality in Ancient Philosophy (2019) 137
destiny / fate Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 181
determinism and free will Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 181
disgust elicitors, \xa0 embodied Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 6
divine Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 181
doctrines (dogma, decreta) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 181
domitian Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 21
drama Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 77, 294
education (paideia) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 181
emotions, per contra, aristotle, galen, emotions cannot be understood without physical basis Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 72
emotions, seneca discounts posidonius' alleged examples of emotion without judgement, as mere first movements" Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 72
emotions/passions (πάθη), preliminary emotions (προπάθειαι) Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 23
emotions / passions (pathē, pathēmata) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 181
epictetus, on freedom (ἐλευθερία) Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 23
epictetus, on preference, will (προαίρεσις) Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 23
ethics / ethical theory Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 181
eupatheiai, equanimous states, caution (eulabeia) exhibited by christ Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 344
eupatheiai, equanimous states, eulabeia (caution) Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 344
example / model / pattern (exemplum, exemplar, paradeigma) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 181
fastidium Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 6
fear, and anger Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 21
fear, and desire Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 21
fillion-lahille, janine Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 72
first movements, 2 kinds. mental, bites and little soul movements caused by appearance, without assent and emotion having yet occurred Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 66
first movements, augustine Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 344
first movements, in stoics not the same as emotion Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 66
following (akolouthos, hepesthai), following / follower of god Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 181
free/freedom (ἐλεύθερος/ἐλευθερία, liber/libertas), epictetus on Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 23
free/freedom (ἐλεύθερος/ἐλευθερία, liber/libertas), of judgment/will (ἐ. προαίρεσις/προαιρέσεως, l. arbitrium/arbitrii) Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 23
freedom (eleutheria) / free (eleutheros) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 181
friendship and the satirist Keane, Juvenal and the Satiric Emotions (2015) 54
god (theos) ix Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 181
goldie, peter Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 77
harmony / symphony / orchestration Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 181
holler, e. Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 72
indignatio, in satiric plot Keane, Juvenal and the Satiric Emotions (2015) 33, 54
janko, richard Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 294
jerome, st, church father, titillation only a pre-passion Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 344
juno, aen. Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 21
laughter Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 6
lottin, o. Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 66
love and friendship Long, Immortality in Ancient Philosophy (2019) 137
masculinity Keane, Juvenal and the Satiric Emotions (2015) 33, 54
medea Harrison, Brill's Companion to Roman Tragedy (2015) 253
metaphor Harrison, Brill's Companion to Roman Tragedy (2015) 253
metatheatre Harrison, Brill's Companion to Roman Tragedy (2015) 253
monism Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 181
nature (phusis) / natural, human Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 181
nero Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 21
nicev, alexander Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 294
non-rational Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 181
offensive Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 6
orthodoxy Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 181
pangs in epicureanism Long, Immortality in Ancient Philosophy (2019) 137
passion Harrison, Brill's Companion to Roman Tragedy (2015) 253
performance Harrison, Brill's Companion to Roman Tragedy (2015) 253
peripateticism / peripatetic Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 181
philodemus Long, Immortality in Ancient Philosophy (2019) 137
philosophy, literary inspiration from Keane, Juvenal and the Satiric Emotions (2015) 33
philosophy Harrison, Brill's Companion to Roman Tragedy (2015) 253
pity Keane, Juvenal and the Satiric Emotions (2015) 54; Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 6
platonism (middle / imperial) vi–viii Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 181
pre-passions (propatheiai) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 181
providence Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 181
rabbow, paul Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 72
radford, colin Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 77
reason (divine) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 181
reason (human) / rational faculty (logos, logistikon) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 181
rhetorical education, and performance of emotions Keane, Juvenal and the Satiric Emotions (2015) 54
rist, john Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 66
rome, and civil war Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 21
rozin, p.\xa0 Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 6
self / selfhood (identity) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 181
seneca, the younger, stoic, first movements of body or soul caused by appearance without assent or emotion having yet occurred Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 66
seneca, the younger, stoic, for music arouses only first movements Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 72
seneca, the younger, stoic, posidonius' animals also lack genuine emotion, since they are capable of appearance but not of judgement" Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 72
seneca, the younger, stoic, this answers posidonius' alleged emotion without judgements, which is only first movement" Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 72
seneca Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 181
soul / mind (psuchē, animus) vii Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 181
spectacle Harrison, Brill's Companion to Roman Tragedy (2015) 253
spectators Harrison, Brill's Companion to Roman Tragedy (2015) 253
stoic Harrison, Brill's Companion to Roman Tragedy (2015) 253
stoicism / stoic / stoa, early stoicism (old, classical) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 181
stoicism / stoic / stoa, middle stoicism (hellenistic) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 181
stoicism / stoic / stoa, neostoicism (greco-roman) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 181
stoicism / stoic / stoa Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 181
stoics/stoicism, on assent (συγκατάθεσις) Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 23
suicide, anger Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 21
torture' Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 6
triumph Harrison, Brill's Companion to Roman Tragedy (2015) 253
value (axia) / valuation Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 181
vespasian Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 21
vice Harrison, Brill's Companion to Roman Tragedy (2015) 253
violence Harrison, Brill's Companion to Roman Tragedy (2015) 253
walton, kendall Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 77
weeping, as response to performance Keane, Juvenal and the Satiric Emotions (2015) 54
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) 294, 344