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Tiresias: The Ancient Mediterranean Religions Source Database



10313
Sextus, Against The Mathematicians, 11.110-11.161
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Intertexts (texts cited often on the same page as the searched text):

5 results
1. Cicero, Tusculan Disputations, 2.61 (2nd cent. BCE - 1st cent. BCE)

2.61. at non noster Posidonius; possidon. X quem et ipse saepe vidi et id dicam, quod solebat narrare Pompeius, se, cum secum X (ipse cum R c ) Rhodum venisset decedens ex Syria, ex yria K audire voluisse Posidonium; possidon. X sed cum audisset eum graviter esse aegrum, quod vehementer eius artus laborarent, voluisse tamen nobilissimum philosophum philosoph um R visere: quem ut vidisset et et add. V c salutavisset honorificisque verbis prosecutus esset molesteque se dixisset dixs. G ferre, quod eum non posset audire, at ille: tu vero inquit potes, nec committam, necomitam G ( ss. 2 ) KR (nec om. K 2 R) ne commitam V neccommittam s ut dolor corporis efficiat, ut frustra tantus vir ad me venerit. itaque narrabat eum graviter et copiose de hoc ipso, nihil esse nihil esse nihile G 1 bonum nisi quod esset honestum, cubantem disputavisse, cumque quasi faces ei doloris admoverentur, admoverentur -rentur in r. V c saepe dixisse: dixs. G
2. Seneca The Younger, Letters, 78.13 (1st cent. CE - 1st cent. CE)

3. Sextus, Against The Mathematicians, 11.14, 11.22-11.26, 11.45, 11.61-11.67, 11.73, 11.111-11.161 (2nd cent. CE - 3rd cent. CE)

4. Sextus, Outlines of Pyrrhonism, 3.235-3.237 (2nd cent. CE - 3rd cent. CE)

5. Diogenes Laertius, Lives of The Philosophers, 9.101 (3rd cent. CE - 3rd cent. CE)

9.101. There is nothing good or bad by nature, for if there is anything good or bad by nature, it must be good or bad for all persons alike, just as snow is cold to all. But there is no good or bad which is such to all persons in common; therefore there is no such thing as good or bad by nature. For either all that is thought good by anyone whatever must be called good, or not all. Certainly all cannot be so called; since one and the same thing is thought good by one person and bad by another; for instance, Epicurus thought pleasure good and Antisthenes thought it bad; thus on our supposition it will follow that the same thing is both good and bad. But if we say that not all that anyone thinks good is good, we shall have to judge the different opinions; and this is impossible because of the equal validity of opposing arguments. Therefore the good by nature is unknowable.


Subjects of this text:

subject book bibliographic info
apatheia, freedom from, eradication of, emotion (; pyrrhonian sceptics Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 198
ataraxia, freedom from disturbance Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 198
burnyeat, myles Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 198
good / bad Vogt, Pyrrhonian Skepticism in Diogenes Laertius (2015) 95
pain, physical Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 198
posidonius, stoic, and pain not an evil Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 198
pyrrhonian sceptics, apatheia for emotions Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 198
pyrrhonian sceptics, metriopatheia for physical pain Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 198
pyrrhonism Vogt, Pyrrhonian Skepticism in Diogenes Laertius (2015) 95
seneca, the younger, stoic, even physical pain reduced by opinion Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 198
sextus empiricus, pyrrhonian sceptic, apatheia for emotion Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 198
sextus empiricus, pyrrhonian sceptic, metriopatheia for physical pain Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 198
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) 198