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Tiresias: The Ancient Mediterranean Religions Source Database



10313
Sextus, Against The Mathematicians, 7.16
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Intertexts (texts cited often on the same page as the searched text):

9 results
1. Cicero, Academica, 1.35 (2nd cent. BCE - 1st cent. BCE)

1.35. sed Zeno, cum Arcesilam Archesilaum p 1 w anteiret aetate valdeque subtiliter dissereret et peracute moveretur, corrigere conatus est disciplinam. eam quoque si videtur correctionem explicabo, sicut solebat Antiochus.” Mihi vero inquam videtur, quod vides idem significare Pomponium. VA. 'Zeno igitur nullo modo is erat qui ut Theophrastus nervos neruis p virtutis inciderit, incideret s Lb. -rent n sed contra qui omnia quae que om. s quaecumque Reid ad beatam vitam pertinerent in una virtute poneret nec quicquam aliud numeraret in bonis idque appellaret honestum quod esset simplex quoddam et solum et unum bonum.
2. Cicero, On The Ends of Good And Evil, 4.5, 4.51, 4.61 (2nd cent. BCE - 1st cent. BCE)

4.5. quarum cum una sit, qua mores conformari confirmari (' emendqvisse videtur A, Man.' Mdv. ) putantur, differo eam partem, quae quasi stirps est huius quaestionis. qui sit enim finis bonorum, mox, hoc loco tantum dico, a veteribus Peripateticis Academicisque, qui re consentientes vocabulis differebant, eum locum, quem civilem recte appellaturi videmur, Graeci politiko/n, graviter et copiose esse tractatum. Quam multa illi de re publica scripserunt, quam multa de legibus! quam multa non solum praecepta in artibus, sed etiam exempla in orationibus bene dicendi reliquerunt! primum enim ipsa illa, quae subtiliter disserenda erant, polite apteque dixerunt tum definientes, tum partientes, ut vestri etiam; sed vos squalidius, illorum vides quam niteat oratio. 4.51. dabit hoc Zenoni Polemo, etiam magister eius et tota illa gens et reliqui, qui virtutem omnibus rebus multo anteponentes adiungunt ei tamen aliquid summo in bono finiendo. si enim virtus digna est gloriatione, ut est, tantumque praestat reliquis rebus, ut dici vix possit, et beatus esse poterit (25 poterit, sc. non Polemo, sed qui virtute una praeditus est, caret ceteris) virtute una praeditus carens ceteris, nec tamen illud tibi concedetur, concedetur Se. concedet praeter virtutem nihil in bonis esse ducendum. illi autem, quibus summum bonum sine virtute est, non dabunt fortasse vitam beatam habere, in quo iure possit possit iure BE gloriari, etsi illi quidem etiam voluptates faciunt interdum gloriosas. 4.61. quid, si reviviscant Platonis illi et deinceps qui eorum auditores fuerunt, et tecum ita loquantur? Nos cum te, M. Cato, studiosissimum philosophiae, iustissimum virum, optimum iudicem, religiosissimum testem, audiremus, admirati sumus, quid esset cur nobis Stoicos anteferres, qui de rebus bonis et malis sentirent ea, quae ab hoc Polemone Zeno cognoverat, nominibus uterentur iis, quae prima specie admirationem, re explicata risum moverent. tu autem, si tibi illa probabantur, cur non propriis verbis ea ea NV eas R illa BE tenebas? sin te auctoritas commovebat, nobisne omnibus et Platoni ipsi nescio quem illum anteponebas? praesertim cum in re publica princeps esse velles ad eamque tuendam cum summa tua dignitate maxime a nobis ornari atque instrui posses. a nobis enim ista quaesita, a nobis descripta, notata, add. Lamb. praecepta sunt, omniumque rerum publicarum rectionis rectionis Mdv. rectiones BERN rectores V genera, status, mutationes, leges etiam et leges etiam et ERN leges et etiam B et etiam leges et V instituta ac mores civitatum perscripsimus. eloquentiae vero, quae et principibus maximo ornamento maximo ornamento RV maximo e ornamento B maximo cornamento E maxime (e ex corr. m. alt. ) ornamento N est, et qua te audimus audivimus RV valere plurimum, et qua te ... plurimum om. N quantum tibi ex monumentis monimentis RV nostris addidisses! Ea cum dixissent, quid tandem talibus viris responderes? 4.5.  One of these departments is the science that is held to give rules for the formation of moral character; this part, which is the foundation of our present discussion, I defer. For I shall consider later the question, what is the End of Goods. For the present I only say that the topic of what I think may fitly be entitled Civic Science (the adjective in Greek is politikos) was handled with authority and fullness by the early Peripatetics and Academics, who agreed in substance though they differed in terminology."What a vast amount they have written on politics and on jurisprudence! how many precepts of oratory they have left us in their treatises, and how many examples in their discourses! In the first place, even the topics that required close reasoning they handled in a neat and polished manner, employing now definition, now division; as indeed your school does also, but your style is rather out-at‑elbows, while theirs is noticeably elegant. 4.51.  The minor premise Polemo will concede to Zeno, and so will his master and the whole of their clan, as well as all the other philosophers that while ranking virtue far above all else yet couple some other thing with it in defining the Chief Good; since if virtue is a thing to be proud of, as it is, and excels everything else to a degree hardly to be expressed in words, Polemo will be able to be happy if endowed solely with virtue, and destitute of all besides, and yet he will not grant you that nothing except virtue is to be reckoned as a good. Those on the other hand whose Supreme Good dispenses with virtue will perhaps decline to grant that happiness contains any just ground for pride; although they, it is true, sometimes represent even pleasures as things to be proud of. 4.61.  What if those pupils of Plato were to come to life again, and their pupils again in succession, and were to address you in this fashion? 'As we listened, Marcus Cato, to so devoted a student of philosophy, so just a man, so upright a judge, so scrupulous a witness as yourself, we marvelled what reason could induce you to reject us for the Stoics, whose views on good and evil were the views that Zeno learnt from Polemo here, but who expressed those views in terms at first sight startling but upon examination ridiculous. If you accepted those views on their merits, why did you not hold them under their own terminology? or if you were swayed by authority, could you prefer that nobody to all of us, even to Plato himself? especially when you aspired to play a leading part in the state, and we were the very persons to arm and equip you to protect the state with the highest honour to yourself. Why, it is we who invented political philosophy; and reduced it to a system; its nomenclature, its principles are our creation; on all the various forms of government, their stability, their revolutions, the laws, institutions and customs of states, we have written exhaustively. Oratory again is the proudest distinction of the statesman, and in it you, we are told, are pre‑eminent; but how vastly you might have enriched your eloquence from the records of our genius.' What answer, pray, could you give to these words from such men as those?
3. Cicero, De Oratore, 1.9-1.11, 1.68 (2nd cent. BCE - 1st cent. BCE)

1.9. Neque enim te fugit omnium laudatarum artium procreatricem quandam et quasi parentem eam, quam filosofi/an Graeci vocant, ab hominibus doctissimis iudicari; in qua difficile est enumerare quot viri quanta scientia quantaque in suis studiis varietate et copia fuerint, qui non una aliqua in re separatim elaborarint, sed omnia, quaecumque possent, vel scientiae pervestigatione vel disserendi ratione comprehenderint. 1.10. Quis ignorat, ei, qui mathematici vocantur, quanta in obscuritate rerum et quam recondita in arte et multiplici subtilique versentur? Quo tamen in genere ita multi perfecti homines exstiterunt, ut nemo fere studuisse ei scientiae vehementius videatur, quin quod voluerit consecutus sit. Quis musicis, quis huic studio litterarum, quod profitentur ei, qui grammatici vocantur, penitus se dedit, quin omnem illarum artium paene infinitam vim et materiem scientia et cognitione comprehenderit? 1.11. Vere mihi hoc videor esse dicturus, ex omnibus eis, qui in harum artium liberalissimis studiis sint doctrinisque versati, minimam copiam poetarum et oratorum egregiorum exstitisse: atque in hoc ipso numero, in quo perraro exoritur aliquis excellens, si diligenter et ex nostrorum et ex Graecorum copia comparare voles, multo tamen pauciores oratores quam poetae boni reperientur. 1.68. Sed si me audiet, quoniam philosophia in tris partis est tributa, in naturae obscuritatem, in disserendi subtilitatem, in vitam atque mores, duo illa relinquamus atque largiamur inertiae nostrae; tertium vero, quod semper oratoris fuit, nisi tenebimus, nihil oratori, in quo magnus esse possit, relinquemus.
4. Plutarch, On Stoic Self-Contradictions, None (1st cent. CE - 2nd cent. CE)

5. Apuleius, On Plato, 1.3 (2nd cent. CE - 2nd cent. CE)

6. Sextus, Against The Mathematicians, 7.141-7.144 (2nd cent. CE - 3rd cent. CE)

7. Diogenes Laertius, Lives of The Philosophers, 1.18, 3.50, 3.56, 3.70, 5.28, 7.39 (3rd cent. CE - 3rd cent. CE)

3.50. I am not unaware that there are other ways in which certain writers classify the dialogues. For some dialogues they call dramatic, others narrative, and others again a mixture of the two. But the terms they employ in their classification of the dialogues are better suited to the stage than to philosophy. Physics is represented by the Timaeus, logic by the Statesman, Cratylus, Parmenides and Sophist, ethics by the Apology, Crito, Phaedo, Phaedrus and Symposium, as well as by the Menexenus, Clitophon, the Epistles, Philebus, Hipparchus and the Rivals, and lastly politics by the Republic 3.56. But, just as long ago in tragedy the chorus was the only actor, and afterwards, in order to give the chorus breathing space, Thespis devised a single actor, Aeschylus a second, Sophocles a third, and thus tragedy was completed, so too with philosophy: in early times it discoursed on one subject only, namely physics, then Socrates added the second subject, ethics, and Plato the third, dialectics, and so brought philosophy to perfection. Thrasylus says that he published his dialogues in tetralogies, like those of the tragic poets. Thus they contended with four plays at the Dionysia, the Lenaea, the Panathenaea and the festival of Chytri. of the four plays the last was a satiric drama; and the four together were called a tetralogy. 3.70. This substance, he says, is converted into the four elements, fire, water, air, earth, of which the world itself and all that therein is are formed. Earth alone of these elements is not subject to change, the assumed cause being the peculiarity of its constituent triangles. For he thinks that in all the other elements the figures employed are homogeneous, the scalene triangle out of which they are all put together being one and the same, whereas for earth a triangle of peculiar shape is employed; the element of fire is a pyramid, of air an octahedron, of water an icosahedron, of earth a cube. Hence earth is not transmuted into the other three elements, nor these three into earth. 5.28. Such is the number of the works written by him. And in them he puts forward the following views. There are two divisions of philosophy, the practical and the theoretical. The practical part includes ethics and politics, and in the latter not only the doctrine of the state but also that of the household is sketched. The theoretical part includes physics and logic, although logic is not an independent science, but is elaborated as an instrument to the rest of science. And he clearly laid down that it has a twofold aim, probability and truth. For each of these he employed two faculties, dialectic and rhetoric where probability is aimed at, analytic and philosophy where the end is truth; he neglects nothing which makes either for discovery or for judgement or for utility. 7.39. Philosophic doctrine, say the Stoics, falls into three parts: one physical, another ethical, and the third logical. Zeno of Citium was the first to make this division in his Exposition of Doctrine, and Chrysippus too did so in the first book of his Exposition of Doctrine and the first book of his Physics; and so too Apollodorus and Syllus in the first part of their Introductions to Stoic Doctrine, as also Eudromus in his Elementary Treatise on Ethics, Diogenes the Babylonian, and Posidonius.These parts are called by Apollodorus Heads of Commonplace; by Chrysippus and Eudromus specific divisions; by others generic divisions.
8. Augustine, The City of God, 8.4 (4th cent. CE - 5th cent. CE)

8.4. But, among the disciples of Socrates, Plato was the one who shone with a glory which far excelled that of the others, and who not unjustly eclipsed them all. By birth, an Athenian of honorable parentage, he far surpassed his fellow disciples in natural endowments, of which he was possessed in a wonderful degree. Yet, deeming himself and the Socratic discipline far from sufficient for bringing philosophy to perfection, he travelled as extensively as he was able, going to every place famed for the cultivation of any science of which he could make himself master. Thus he learned from the Egyptians whatever they held and taught as important; and from Egypt, passing into those parts of Italy which were filled with the fame of the Pythagoreans, he mastered, with the greatest facility, and under the most eminent teachers, all the Italic philosophy which was then in vogue. And, as he had a peculiar love for his master Socrates, he made him the speaker in all his dialogues, putting into his mouth whatever he had learned, either from others, or from the efforts of his own powerful intellect, tempering even his moral disputations with the grace and politeness of the Socratic style. And, as the study of wisdom consists in action and contemplation, so that one part of it may be called active, and the other contemplative - the active part having reference to the conduct of life, that is, to the regulation of morals, and the contemplative part to the investigation into the causes of nature and into pure truth - Socrates is said to have excelled in the active part of that study, while Pythagoras gave more attention to its contemplative part, on which he brought to bear all the force of his great intellect. To Plato is given the praise of having perfected philosophy by combining both parts into one. He then divides it into three parts - the first moral, which is chiefly occupied with action; the second natural, of which the object is contemplation; and the third rational, which discriminates between the true and the false. And though this last is necessary both to action and contemplation, it is contemplation, nevertheless, which lays peculiar claim to the office of investigating the nature of truth. Thus this tripartite division is not contrary to that which made the study of wisdom to consist in action and contemplation. Now, as to what Plato thought with respect to each of these parts - that is, what he believed to be the end of all actions, the cause of all natures, and the light of all intelligences - it would be a question too long to discuss, and about which we ought not to make any rash affirmation. For, as Plato liked and constantly affected the well-known method of his master Socrates, namely, that of dissimulating his knowledge or his opinions, it is not easy to discover clearly what he himself thought on various matters, any more than it is to discover what were the real opinions of Socrates. We must, nevertheless, insert into our work certain of those opinions which he expresses in his writings, whether he himself uttered them, or narrates them as expressed by others, and seems himself to approve of - opinions sometimes favorable to the true religion, which our faith takes up and defends, and sometimes contrary to it, as, for example, in the questions concerning the existence of one God or of many, as it relates to the truly blessed life which is to be after death. For those who are praised as having most closely followed Plato, who is justly preferred to all the other philosophers of the Gentiles, and who are said to have manifested the greatest acuteness in understanding him, do perhaps entertain such an idea of God as to admit that in Him are to be found the cause of existence, the ultimate reason for the understanding, and the end in reference to which the whole life is to be regulated. of which three things, the first is understood to pertain to the natural, the second to the rational, and the third to the moral part of philosophy. For if man has been so created as to attain, through that which is most excellent in him, to that which excels all things - that is, to the one true and absolutely good God, without whom no nature exists, no doctrine instructs, no exercise profits - let Him be sought in whom all things are secure to us, let Him be discovered in whom all truth becomes certain to us, let Him be loved in whom all becomes right to us.
9. Xenocrates Historicus, Fragments, 82 (missingth cent. CE - Unknownth cent. CE)



Subjects of this text:

subject book bibliographic info
academic philosophy, attitude towards auctoritas Wardy and Warren, Authors and Authorities in Ancient Philosophy (2018) 269
aim of logic d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 202
allegory/allegorizing against theurgy d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 202
allegory/allegorizing on soul d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 202
antiochus Bryan, Authors and Authorities in Ancient Philosophy (2018) 269; Wardy and Warren, Authors and Authorities in Ancient Philosophy (2018) 269
antiochus of ascalon Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 810; Motta and Petrucci, Isagogical Crossroads from the Early Imperial Age to the End of Antiquity (2022) 92
apuleius Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 810
aristocles the peripatetic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 810
aristotle Motta and Petrucci, Isagogical Crossroads from the Early Imperial Age to the End of Antiquity (2022) 92
arius didymus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 810
ascent of appetite, see appetite d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 202
athenagoras Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 810
auctor Wardy and Warren, Authors and Authorities in Ancient Philosophy (2018) 269
auctoritas Wardy and Warren, Authors and Authorities in Ancient Philosophy (2018) 269
boethius, on ordering of knowledge Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 665
boethius, seven liberal arts, closed system of Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 665
calcidius, commentary on timaeus Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 665
cicero, liberal arts and Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 665
cicero Motta and Petrucci, Isagogical Crossroads from the Early Imperial Age to the End of Antiquity (2022) 92; Wardy and Warren, Authors and Authorities in Ancient Philosophy (2018) 269
corpus hermeticum d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 202
damascius on other neoplatonists d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 202
dialectic Wardy and Warren, Authors and Authorities in Ancient Philosophy (2018) 269
dialogue Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 810; Motta and Petrucci, Isagogical Crossroads from the Early Imperial Age to the End of Antiquity (2022) 92
doxography Wardy and Warren, Authors and Authorities in Ancient Philosophy (2018) 269
education and pedagogy, paideia, seven liberal arts, development of closed system of Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 665
epistemology and soul d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 202
ethics Motta and Petrucci, Isagogical Crossroads from the Early Imperial Age to the End of Antiquity (2022) 92
friendship, gaius Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 810
friendship, group Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 810
godlikeness (homoiôsis theôi, ὁμοίωσις θεῷ\u200e) d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 202
immortal appetite, see appetite d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 202
knowledge/science (epistêmê, ἐπιστήμη\u200e) determined by knower d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 202
knowledge/science (epistêmê, ἐπιστήμη\u200e) introduced by iamblichus d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 202
knowledge/science (epistêmê, ἐπιστήμη\u200e) qualified by knower d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 202
libanius, liberal arts, systems or cycles of Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 665
logic Motta and Petrucci, Isagogical Crossroads from the Early Imperial Age to the End of Antiquity (2022) 92
master Motta and Petrucci, Isagogical Crossroads from the Early Imperial Age to the End of Antiquity (2022) 92
maximus of tyre Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 810
nicomachus of gerasa Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 665
old academy Wardy and Warren, Authors and Authorities in Ancient Philosophy (2018) 269
on the mysteries of the egyptians d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 202
peripatetic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 810; Motta and Petrucci, Isagogical Crossroads from the Early Imperial Age to the End of Antiquity (2022) 92
peripatetics Wardy and Warren, Authors and Authorities in Ancient Philosophy (2018) 269
phaedo, timaeus Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 665
philosophy, platonic' Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 810
physics Motta and Petrucci, Isagogical Crossroads from the Early Imperial Age to the End of Antiquity (2022) 92
plato Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 810; Motta and Petrucci, Isagogical Crossroads from the Early Imperial Age to the End of Antiquity (2022) 92
platonism, middle Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 810
platonism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 810; Motta and Petrucci, Isagogical Crossroads from the Early Imperial Age to the End of Antiquity (2022) 92
platonists Wardy and Warren, Authors and Authorities in Ancient Philosophy (2018) 269
plotinus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 810
polemo Wardy and Warren, Authors and Authorities in Ancient Philosophy (2018) 269
representation Motta and Petrucci, Isagogical Crossroads from the Early Imperial Age to the End of Antiquity (2022) 92
rhetorical, arts/theories Motta and Petrucci, Isagogical Crossroads from the Early Imperial Age to the End of Antiquity (2022) 92
sextus empiricus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 810; Motta and Petrucci, Isagogical Crossroads from the Early Imperial Age to the End of Antiquity (2022) 92; Wardy and Warren, Authors and Authorities in Ancient Philosophy (2018) 269
stoicism/stoics/stoic and neoplatonism d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 202
stoicism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 810; Motta and Petrucci, Isagogical Crossroads from the Early Imperial Age to the End of Antiquity (2022) 92
stoics Motta and Petrucci, Isagogical Crossroads from the Early Imperial Age to the End of Antiquity (2022) 92
system (σύστηµα/συστήµατα), of philosophy, of doctrine / metaphysical Motta and Petrucci, Isagogical Crossroads from the Early Imperial Age to the End of Antiquity (2022) 92
teaching (διδασκαλία) Motta and Petrucci, Isagogical Crossroads from the Early Imperial Age to the End of Antiquity (2022) 92
theurgy d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 202
theurgy in iamblichus d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 202
xenocrates Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 810; Motta and Petrucci, Isagogical Crossroads from the Early Imperial Age to the End of Antiquity (2022) 92; Wardy and Warren, Authors and Authorities in Ancient Philosophy (2018) 269; d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 202
xenophanes Wardy and Warren, Authors and Authorities in Ancient Philosophy (2018) 269
zeno of citium Wardy and Warren, Authors and Authorities in Ancient Philosophy (2018) 269
τάξις Motta and Petrucci, Isagogical Crossroads from the Early Imperial Age to the End of Antiquity (2022) 92