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Tiresias: The Ancient Mediterranean Religions Source Database



10314
Sextus, Outlines Of Pyrrhonism, 3.235-3.236
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15 results
1. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE)

152a. the measure of all things, of the existence of the things that are and the non-existence of the things that are not. You have read that, I suppose? THEAET. Yes, I have read it often. SOC. Well, is not this about what he means, that individual things are for me such as they appear to me, and for you in turn such as they appear to you —you and I being man ? THEAET. Yes, that is what he says.
2. Cicero, Tusculan Disputations, 2.61, 3.22, 3.65-3.70, 3.74, 3.80, 3.82-3.83, 4.38 (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 3.22. Haec sic sic R c? V c si X dicuntur a Stoicis concludunturque contortius. sed latius aliquando aliquando cf. 323,22 aliquanto s male, cf. de orat. 1, 133 opt. gen. 23 dicenda sunt et diffusius; sententiis tamen utendum eorum potissimum, qui qui ex quā ut v. G 2 maxime forti et, ut ita dicam, virili utuntur ratione atque sententia. nam Peripatetici, familiares nostri, quibus nihil est uberius, nihil eruditius, nihil gravius, mediocritates vel perturbationum vel morborum animi mihi non sane probant. omne enim malum, etiam mediocre, mediocre iocre in r. G 2 malum malum Bouh. magnum alt. id om. H est; nos autem id agimus, ut id in sapiente nullum sit omnino. nam ut corpus, etiamsi mediocriter aegrum est, sanum non est, sic in animo ista mediocritas caret sanitate. itaque praeclare nostri, ut alia multa, molestiam sollicitudinem angorem propter similitudinem corporum aegrorum aegritudinem aegritudinem cf. Aug. civ. 14,17 ext. nominaverunt. 3.65. Quid ille Terentianus terentianus K 2 mg. V rec terrentianus X ipse se poeniens, poenitens (pen. K)X e a\g TON T e lM w PO g M e NOC fere X id est e(auto timwrou/menos ? Decre/vi tantispe/r decrevi tant. V ( prius t V c ) me minus iniu/riae, Chreme/s, me ... 7 Chreme s V c in r. (s scr. V 1 ) meo gnato fa/cere, dum fia/m miser. hic decernit, ut miser sit. num quis igitur quicquam decernit invitus? malo quidem me quovis dignum deputem— malo se dignum deputat, nisi miser sit. vides Ter. 147. 8. 135 ergo opinionis esse, non naturae malum. Quid, quos res quid quod res H ipsa lugere prohibet? ut apud Homerum cotidianae neces interitusque multorum sedationem maerendi adferunt, apud quem ita dicitur: Namque nimis multos atque omni luce cadentis T 226 cadentis ( i/ptousin ) Man. carentis Cernimus, ut nemo possit maerore vacare. Quo magis est aequum tumulis mandare peremptos Firmo animo et luctum lacrimis finire diurnis. 3.66. Ergo in potestate est abicere dolorem, cum velis, tempori servientem. an est ullum tempus, quoniam quidem res in nostra potestate est, cui cui cum V non ponendae curae et aegritudinis add. Dav. ex s . aut aegritudinis aut curae del. alii ( iam in V curaer sec. Str. ut vid. ) causa serviamus? vides ... 22 serviamus constabat eos, qui concidentem volneribus Cn. Pompeium vidissent, GN. X cum in illo ipso acerbissimo miserrimoque spectaculo sibi timerent, quod se classe hostium circumfusos viderent, nihil aliud tum egisse, nisi ut remiges hortarentur et ut salutem adipiscerentur fuga; posteaquam Tyrum venissent, tum adflictari lamentarique coepisse. timor igitur ab his aegritudinem potuit repellere, ratio ab sapienti viro ab sapienti viro Bentl. ac sapientia vera ( def. Linde Era- nos XII p. 175 ) non poterit? Quid est autem quod plus valeat ad ponendum dolorem, quam cum est intellectum nil nihil KH profici et frustra esse susceptum? si igitur deponi potest, etiam non suscipi potest; voluntate igitur et iudicio suscipi aegritudinem confitendum est. si timor aliquoties ab aegritudine potest repellere ... 351, 6 est H 3.67. Idque idque itaque K 1 indicatur eorum patientia, qui cum multa sint saepe perpessi, facilius ferunt ferant X cf. praef. quicquid accidit, obduruisseque obduruisseque iam Tr. obduruisse quam X (e ex am corr. V 2 ) iam sese sese V contra fortunam arbitrantur, ut ille apud Euripidem: Eur. Phrix. fr. 821 ( Chrys. fr. eth. 482 ) Si mi/hi nunc tristis pri/mum inluxisse/t dies Nec tam ae/rumnoso na/vigavisse/m navigassem X salo, Esse/t dolendi cau/sa, ut iniecto e/culei Freno/ repente ta/ctu exagitantu/r novo; Sed ia/m subactus subiactus GV 1 (i del. 2 ) sub- iectus KRP mi/seriis opto/rpui. obt. KR c defetigatio igitur miseriarum aegritudines cum faciat leniores, intellegi necesse est non rem ipsam causam atque ipsam atque causam W trp. Er. fontem fontem fon in r. V c esse maeroris. 3.68. Philosophi summi nequedum neque nondum X corr. V 3 tamen sapientiam consecuti nonne intellegunt in summo se malo esse? sunt enim insipientes, neque insipientia ullum maius malum est. neque tamen lugent. quid ita? quia huic generi malorum non adfingitur non affingitur V (non af in r. V c n ante g del. idem ) nodfingitur R 1 illa opinio, rectum esse et aequum et ad officium pertinere aegre ferre, quod sapiens non sis, quod idem adfingimus huic aegritudini, in qua luctus inest, quae omnium maxuma est. 3.69. itaque Aristoteles veteres philosophos Arist. fr. 53 accusans, qui existumavissent philosophiam suis ingeniis esse perfectam, ait eos aut stultissimos aut gloriosissimos fuisse; sed sed si V se videre, quod paucis annis magna accessio facta esset, brevi tempore philosophiam plane absolutam fore. Aristoteles . .. 352, 3 fore libere redd. Lact. inst. 3, 28, 20 Theophrastus autem moriens accusasse naturam dicitur, quod cervis et cornicibus vitam diuturnam, quorum id nihil interesset, hominibus, quorum maxime interfuisset, tam tamen KR 1 exiguam vitam dedisset; quorum si aetas potuisset esse longinquior, futurum fuisse ut omnibus perfectis artibus omni doctrina hominum vita erudiretur. querebatur quaerebatur VK 2 quaerebat GK 1 (quer-) R igitur se tum, cum illa videre coepisset, extingui. quid? ex ceteris philosophis nonne optumus et gravissumus quisque confitetur multa se ignorare et multa multa V 2 s multi sibi etiam atque etiam esse discenda? 3.70. neque tamen, cum se in media stultitia, qua nihil quia n. G 1 est peius, haerere intellegant, aegritudine premuntur; nulla enim admiscetur opinio officiosi doloris. Quid, qui non putant lugendum lungendum GV 1 ( prius n eras. ) iungen- dum KR viris? sqq. cf. Hier. epist. 60, 5 qualis fuit Q. Maxumus fuitque maxumus G 2 (quae G 1 ) KV ( ss. m. 3 ) ac fortasse R 1 (Q post fuit in r. m. al. ) efferens efferrens GR 1 V filium consularem, qualis L. Paulus paullus RG 1 e corr. V 1 (l eras. ) cf.p. 263, 17; 274, 19; 457, 7 duobus paucis lucius et marcus X diebus amissis amisis G 1 R 1 V 1 filiis, qualis M. Cato praetore designato mortuo filio, quales reliqui, quos in Consolatione consolationem G -ne V conlegimus. 3.74. Sed nimirum hoc maxume maxumum X me ss. B est exprimendum, exprimendum X ( con- fessio adversariis exprimenda est cf. Verr. 4, 112 Liv. 21, 18, 5 Lucan. 6, 599 manibus exprime verum ) experimentum ( et antea maxumum) edd. ( sed hoc uerbum Tullianum non est, illudque hanc—diuturna ratione conclusum, non ex experientia sumptum ) cum constet aegritudinem aegritudinem V -ne GKR vetustate tolli, tollit X sed ult. t eras. V hanc vim non esse in die diē V positam, sed in cogitatione diuturna. diurna X corr. B 1 s nam si et eadem res est et idem est homo, qui potest quicquam de dolore mutari, si neque de eo, propter quod dolet, quicquam est mutatum neque de eo, qui qui quod G 1 dolet? cogitatio igitur diuturna diurna X corr. B 1 s nihil esse in re mali dolori medetur, non ipsa diuturnitas. Hic mihi adferunt mediocritates. mediocritas X -tates V c Non. quae si naturales sunt, quid opus est consolatione? at hae mihi afferentur med.... 24 consolatione Non. 29, 27 natura enim ipsa terminabit modum; sin opinabiles, opinio tota tollatur. Satis dictum esse arbitror aegritudinem esse opinionem mali praesentis, satis arbitror dictum esse ... 355, 1 praesentis H in qua opinione illud insit, ut aegritudinem suscipere oporteat. 3.80. Sed nescio quo pacto ab eo, quod erat a te a te ante K propositum, aberravit oratio. tu enim de sapiente quaesieras, cui aut malum videri nullum potest, quod vacet turpitudine, aut ita parvum malum, ut id obruatur sapientia vixque appareat, qui qui add. V 2 nihil opinione adfingat adsumatque ad aegritudinem nec id putet esse rectum, tum post rectum add. V c se quam maxume excruciari luctuque confici, quo pravius nihil esse possit. edocuit tamen ratio, ut mihi quidem videtur, cum hoc ipsum proprie non quaereretur hoc tempore, num num V x nunc X num quid We. sed cf. Mue. quod esset malum nisi quod idem dici turpe posset, tamen ut videremus, viderimus V 1 quicquid esset in aegritudine mali, id non naturale esse, sed voluntario iudicio et opinionis errore contractum. 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. 4.38. atque idem eidem GRV 1 ita acrem in omnis partis aciem intendit, ut semper videat sedem sibi ac locum sine molestia atque angore vivendi, ut, quemcumque casum fortuna invexerit, hunc apte et quiete ferat. quod qui faciet, non aegritudine solum vacabit, sed etiam perturbationibus reliquis omnibus. his autem vacuus animus perfecte atque absolute obsolute K 1 R beatos adhibeant V (-ant in r. c ) efficit, idemque concitatus et abstractus ab integra certaque ratione non constantiam solum amittit, verum etiam sanitatem. Quocirca mollis et enervata putanda est Peripateticorum ratio et oratio, qui perturbari animos necesse dicunt esse, sed adhibent modum quendam, quem ultra progredi non oporteat.
3. Philodemus of Gadara, De Ira \ , 32 (2nd cent. BCE - 1st cent. BCE)

4. Lucretius Carus, On The Nature of Things, 3.152-3.160, 3.310, 5.45-5.50 (1st cent. BCE - 1st cent. BCE)

5. Diogenes of Oenoanda, Fragments, 5 (1st cent. CE - 2nd cent. CE)

6. Seneca The Younger, On Anger, 1.5.2-1.5.3, 1.17.1 (1st cent. CE - 1st cent. CE)

7. Seneca The Younger, Letters, 78.13 (1st cent. CE - 1st cent. CE)

8. Galen, On The Doctrines of Hippocrates And Plato, 2.8.40, 2.8.44, 2.8.47-2.8.49, 4.3.1-4.3.4, 4.7.24-4.7.38, 4.7.41, 5.2.3-5.2.7, 5.5.8-5.5.26, 5.6.22-5.6.26, 5.6.42, 5.7.29, 5.7.74-5.7.87 (2nd cent. CE - 3rd cent. CE)

9. Justin, Dialogue With Trypho, 2.5 (2nd cent. CE - 2nd cent. CE)

10. Sextus, Against The Mathematicians, 7.206-7.210, 11.110-11.161 (2nd cent. CE - 3rd cent. CE)

11. Sextus, Outlines of Pyrrhonism, 1.7-1.15, 1.17, 1.22-1.30, 1.145-1.163, 1.231, 3.173-3.175, 3.177, 3.198-3.207, 3.215, 3.229, 3.236-3.238 (2nd cent. CE - 3rd cent. CE)

12. Diogenes Laertius, Lives of The Philosophers, 9.61, 9.68, 10.123, 10.127-10.128 (3rd cent. CE - 3rd cent. CE)

9.61. 11. PYRRHOPyrrho of Elis was the son of Pleistarchus, as Diocles relates. According to Apollodorus in his Chronology, he was first a painter; then he studied under Stilpo's son Bryson: thus Alexander in his Successions of Philosophers. Afterwards he joined Anaxarchus, whom he accompanied on his travels everywhere so that he even forgathered with the Indian Gymnosophists and with the Magi. This led him to adopt a most noble philosophy, to quote Ascanius of Abdera, taking the form of agnosticism and suspension of judgement. He denied that anything was honourable or dishonourable, just or unjust. And so, universally, he held that there is nothing really existent, but custom and convention govern human action; for no single thing is in itself any more this than that. 9.68. Posidonius, too, relates of him a story of this sort. When his fellow-passengers on board a ship were all unnerved by a storm, he kept calm and confident, pointing to a little pig in the ship that went on eating, and telling them that such was the unperturbed state in which the wise man should keep himself. Numenius alone attributes to him positive tenets. He had pupils of repute, in particular one Eurylochus, who fell short of his professions; for they say that he was once so angry that he seized the spit with the meat on it and chased his cook right into the market-place. 10.123. Those things which without ceasing I have declared unto thee, those do, and exercise thyself therein, holding them to be the elements of right life. First believe that God is a living being immortal and blessed, according to the notion of a god indicated by the common sense of mankind; and so believing, thou shalt not affirm of him aught that is foreign to his immortality or that agrees not with blessedness, but shalt believe about him whatever may uphold both his blessedness and his immortality. For verily there are gods, and the knowledge of them is manifest; but they are not such as the multitude believe, seeing that men do not steadfastly maintain the notions they form respecting them. Not the man who denies the gods worshipped by the multitude, but he who affirms of the gods what the multitude believes about them is truly impious. 10.127. For if he truly believes this, why does he not depart from life? It were easy for him to do so, if once he were firmly convinced. If he speaks only in mockery, his words are foolishness, for those who hear believe him not.We must remember that the future is neither wholly ours nor wholly not ours, so that neither must we count upon it as quite certain to come nor despair of it as quite certain not to come.We must also reflect that of desires some are natural, others are groundless; and that of the natural some are necessary as well as natural, and some natural only. And of the necessary desires some are necessary if we are to be happy, some if the body is to be rid of uneasiness, some if we are even to live. 10.128. He who has a clear and certain understanding of these things will direct every preference and aversion toward securing health of body and tranquillity of mind, seeing that this is the sum and end of a blessed life. For the end of all our actions is to be free from pain and fear, and, when once we have attained all this, the tempest of the soul is laid; seeing that the living creature has no need to go in search of something that is lacking, nor to look for anything else by which the good of the soul and of the body will be fulfilled. When we are pained because of the absence of pleasure, then, and then only, do we feel the need of pleasure. Wherefore we call pleasure the alpha and omega of a blessed life. Pleasure is our first and kindred good.
13. Eusebius of Caesarea, Preparation For The Gospel, 14.18.1-14.18.5 (3rd cent. CE - 4th cent. CE)

14. Epicurus, Letter To Menoeceus, 132

15. Epicurus, Kuriai Doxai, 25, 30, 18



Subjects of this text:

subject book bibliographic info
alcinous, middle platonist author of didasklikos Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 46
anaxarchus xxv, and indifference regarding value Wolfsdorf, Early Greek Ethics (2020) 682, 685
anaxarchus xxv Wolfsdorf, Early Greek Ethics (2020) 682, 685
apatheia, freedom from, eradication of, emotion (; pyrrhonian sceptics Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 198, 200
appearance (phantasia), distinguished from judgement, belief, as involving assent Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 28
appearances, reliance on Bett, How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism (2019) 173
arcesilaus Bett, How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism (2019) 4
aristotle Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32
arius didymus Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32
assent, voluntary Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 46
ataraxia, freedom from disturbance Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 198
ataraxia Bett, How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism (2019) 4, 156, 173, 194, 229
atheism, accusations against, epicureans Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 762
belief (doxa), on plotinus Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 28
belief (doxa) Wolfsdorf, Early Greek Ethics (2020) 685
burnyeat, myles Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 198
cannibalism Wolfsdorf, Early Greek Ethics (2020) 682
carneades Bett, How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism (2019) 4
caston, victor Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 46
chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), hence emotion voluntary Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 46
chrysippus Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32
cicero Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32
diano, c. Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 46
emotions, emotion voluntary? Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 46
emotions, identified with judgements by chrysippus Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 46
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) 32
epictetus Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32
epicureanism, accusations against Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 762
epicureanism, atheism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 762
epicureanism, attacks against Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 762
epicureans Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 46
epicurus, communities of Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 762
epicurus Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 762
ethics Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 762
eudaimonia Bett, How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism (2019) 194
exhortation Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 762
false belief Wolfsdorf, Early Greek Ethics (2020) 685
false belief / false judgment / false opinion Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32
freud Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 46
galen of pergamum Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32
goal (telos) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32
habit Wolfsdorf, Early Greek Ethics (2020) 682
human condition Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 762
huxley, t. h. Wolfsdorf, Early Greek Ethics (2020) 682
immorality, sexual Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 762
indifference Wolfsdorf, Early Greek Ethics (2020) 682, 685
isostheneia Bett, How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism (2019) 4, 194
judgment (krisis) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32
lecture halls Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 762
lucretius of rome Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32
menoeceus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 762
nature (phusis) / natural, kind / type / purpose Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32
ohair, madalyn murray Wolfsdorf, Early Greek Ethics (2020) 682
opinion (doxa) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32
pain, physical Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 28, 198, 200
passivity Bett, How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism (2019) 153
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) 32
philodemus, epicurean Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 46
philodemus of gadara Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32
philosopher Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 762
philosophy Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 762
plato Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32
platonism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 762
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) 32
pleasure Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 762
plotinus, neoplatonist, belief not distinguished from appearance Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 28
plotinus, neoplatonist, shocks affect body rather than soul Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 28
plutarch Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32
posidonius, stoic, and pain not an evil Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 198
protagoras, relativism and justice Wolfsdorf, Early Greek Ethics (2020) 685
pyrrho, and anaxarchus Wolfsdorf, Early Greek Ethics (2020) 682, 685
pyrrho Bett, How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism (2019) 4
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) 28, 198, 200
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) 32
sachs, david Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 46
school (scholē) / sect (hairesis) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32
seneca, the younger, stoic, even physical pain reduced by opinion Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 198
seneca Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32
sextus empiricus, pyrrhonian sceptic, apatheia for emotion Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 198, 200
sextus empiricus, pyrrhonian sceptic, metriopatheia for physical pain Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 198, 200
sextus empiricus, pyrrhonian sceptic Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 28
sextus empiricus Wolfsdorf, Early Greek Ethics (2020) 682, 685
shocks; plotinus Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 28
skepticcism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 762
skepticism, as ability (dunamis) Bett, How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism (2019) 173
skepticism, indifference Wolfsdorf, Early Greek Ethics (2020) 682
skepticism / scepticism (pyrrhonism) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32
socrates Bett, How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism (2019) 4
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) 32
stobaeus Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32
stoicism Bett, How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism (2019) 156, 194
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) 32
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) 32
therapy, philosophical contributions to therapy (i) voluntariness of emotion Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 46
vii–viii Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32
voluntariness of emotion Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 46
women Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 762
zeno (of citium) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 32
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) 200
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
οὐ μᾶλλον\u200e arguments Wolfsdorf, Early Greek Ethics (2020) 682, 685