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Tiresias: The Ancient Mediterranean Religions Source Database



11989
Sextus Empiricus, Against Those In The Disciplines, 7.151
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Intertexts (texts cited often on the same page as the searched text):

15 results
1. Hesiod, Theogony, 567 (8th cent. BCE - 7th cent. BCE)

567. Before by vast Earth, and he trusts in these
2. Homer, Iliad, 5.493 (8th cent. BCE - 7th cent. BCE)

5.493. /and thou shouldest beseech the captains of thy far-famed allies to hold their ground unflinchingly, and so put away from thee strong rebukings.
3. Euripides, Trojan Women, 108 (5th cent. BCE - 5th cent. BCE)

4. Herodotus, Histories, 5.81 (5th cent. BCE - 5th cent. BCE)

5.81. The Thebans took the field on the strength of their alliance with that family but were soundly beaten by the Athenians. Thereupon they sent a second message to Aegina, giving back the sons of Aeacus and asking for some men instead. ,The Aeginetans, who were enjoying great prosperity and remembered their old feud with Athens, accordingly made war on the Athenians at the entreaty of the Thebans without sending a herald. ,While the Athenians were busy with the Boeotians, they descended on Attica in ships of war, and ravaged Phaleron and many other seaboard townships. By so doing they dealt the Athenians a very shrewd blow.
5. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)

27d. ourselves we must also invoke so to proceed, that you may most easily learn and I may most clearly expound my views regarding the subject before us. Tim.
6. Cicero, Tusculan Disputations, 3.74-3.75, 4.13-4.14, 4.67 (2nd cent. BCE - 1st cent. BCE)

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. 3.75. additur ad hanc definitionem a Zenone recte, ut illa opinio praesentis mali sit recens. hoc autem verbum sic interpretantur, ut non tantum illud recens esse velint, quod paulo ante acciderit, sed quam diu in illo opinato malo vis quaedam insit, ut ut s et X vigeat et habeat quandam viriditatem, tam diu appelletur appellatur K recens. ut Artemisia illa, Mausoli Cariae regis uxor, quae nobile illud Halicarnasi alicarnasi X fecit sepulcrum, quam diu vixit, vixit in luctu eodemque etiam confecta contabuit. huic erat illa opinio cotidie recens; quae tum denique non appellatur appellabatur X corr. V 2 recens, cum vetustate exaruit. Haec igitur officia sunt consolantium, tollere aegritudinem funditus aut sedare aut detrahere aut detr. V ( ss. 2 ) quam plurumum aut supprimere nec pati manare longius aut ad alia traducere. 4.13. itemque cum ita ita om. H movemur, ut in bono simus aliquo, dupliciter id contingit. nam cum ratione curatione K 1 (ũ 2 ) animus movetur placide atque constanter, tum illud gaudium dicitur; cum autem iiter et effuse animus exultat, tum illa laetitia gestiens vel nimia dici potest, quam ita definiunt: sine ratione animi elationem. quoniamque, quoniam quae X praeter K 1 (quae del. V rec ) ut bona natura adpetimus, app. KR 2? (H 367, 24) sic a malis natura declinamus, quae declinatio si cum del. Bentl. ratione fiet, cautio appelletur, appellatur K 1 V rec s eaque intellegatur in solo esse sapiente; quae autem sine ratione et cum exanimatione humili atque fracta, nominetur metus; est igitur metus a a Gr.(?) s om. X ratione aversa cautio. cautio Cic. dicere debebat: declinatio 4.14. praesentis autem mali sapientis adfectio nulla est, stultorum stultorum Dav. stulta autem aegritudo est, eaque eaque Ba. ea qua X (ea qu e M 1 ) adficiuntur in malis opinatis animosque demittunt et contrahunt rationi non obtemperantes. itaque haec prima definitio difin. V est, ut aegritudo sit animi adversante ratione contractio. itaque ... 6 contractio Non. 93, 1 sic quattuor perturbationes sunt, tres constantiae, quoniam cf. Aug. civ. 14, 8 aegritudini nulla constantia opponitur. Sed omnes perturbationes iudicio censent fieri et St. fr. 3, 380 et 393 opinione. itaque eas definiunt pressius, ut intellegatur, non modo quam vitiosae, vitiose GKR sed etiam quam in nostra sint potestate. est ergo ergo igitur H s aegritudo aegritudo om. G 1 add. 1 et 2 opinio recens mali praesentis, in quo demitti contrahique animo rectum esse videatur, laetitia opinio recens boni praesentis, in quo ecferri ecferri haec ferri VK c (eff. K 2 ) rectum esse videatur, laetitia...15 videatur om. G 1, add. G 2 in mg. inf. ( lemmata laetitia metus adscr. 1 cf. praef. ) metus opinio impendentis mali, quod intolerabile intollerabile V esse videatur, libido lubido K, in lib. corr. G 1 (libido etiam in mg. ) R 1 opinio venturi boni, quod sit ex usu iam praesens esse atque adesse. 4.67. illud iam supra supra cf. p. 368, 2 diximus, contractionem contractione X corr. V 3 s animi recte fieri numquam posse, elationem posse. aliter enim Naevianus ille gaudet Hector: Hect. profic. 15 haector GK h octor V( e2) Lae/tus sum lauda/ri me abs te, pa/ter, a laudato/ viro, aliter ille apud Trabeam: Trab. fr. 1 Le/na deleni/ta argento argento ex -tum V nu/tum observabi/t meum, Qui/d velim, quid stu/deam. adveniens di/gito impellam ia/nuam, genuam K Fo/res patebunt. de i/nproviso Chry/sis ubi me aspe/xerit, A/lacris ob via/m mihi veniet co/mplexum exopta/ns meum, Mi/hi se dedet. se dedit K sedet V quam haec pulchra putet, ipse iam dicet: Fo/rtunam ipsam antei/bo fortuni/s meis.
7. Posidonius Apamensis Et Rhodius, Fragments, 164 (2nd cent. BCE - 1st cent. BCE)

8. Epictetus, Discourses, 1.6, 2.5.24-2.5.25, 2.14.27 (1st cent. CE - 2nd cent. CE)

9. Seneca The Younger, Letters, 113.23 (1st cent. CE - 1st cent. CE)

10. Galen, On The Doctrines of Hippocrates And Plato, 3.1.25, 3.7.4, 4.5.26-4.5.28, 4.7.28, 4.7.37, 5.7.29 (2nd cent. CE - 3rd cent. CE)

11. Gellius, Attic Nights, 19.1 (2nd cent. CE - 2nd cent. CE)

12. Posidonius Olbiopolitanus, Fragments, 164 (2nd cent. CE - 2nd cent. CE)

13. Sextus Empiricus, Against Those In The Disciplines, 7.161-7.163, 7.192, 7.219, 7.228-7.231, 7.234, 7.249 (2nd cent. CE - 2nd cent. CE)

14. Diogenes Laertius, Lives of The Philosophers, 7.46, 7.102 (3rd cent. CE - 3rd cent. CE)

7.46. There are two species of presentation, the one apprehending a real object, the other not. The former, which they take to be the test of reality, is defined as that which proceeds from a real object, agrees with that object itself, and has been imprinted seal-fashion and stamped upon the mind: the latter, or non-apprehending, that which does not proceed from any real object, or, if it does, fails to agree with the reality itself, not being clear or distinct.Dialectic, they said, is indispensable and is itself a virtue, embracing other particular virtues under it. Freedom from precipitancy is a knowledge when to give or withhold the mind's assent to impressions. 7.102. Goods comprise the virtues of prudence, justice, courage, temperance, and the rest; while the opposites of these are evils, namely, folly, injustice, and the rest. Neutral (neither good nor evil, that is) are all those things which neither benefit nor harm a man: such as life, health, pleasure, beauty, strength, wealth, fair fame and noble birth, and their opposites, death, disease, pain, ugliness, weakness, poverty, ignominy, low birth, and the like. This Hecato affirms in his De fine, book vii., and also Apollodorus in his Ethics, and Chrysippus. For, say they, such things (as life, health, and pleasure) are not in themselves goods, but are morally indifferent, though falling under the species or subdivision things preferred.
15. Stobaeus, Eclogues, None



Subjects of this text:

subject book bibliographic info
action, pursuit and avoidance Graver, Stoicism and Emotion (2007) 227
antiochus of ascalon Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 114
arcesilaus Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 83
aristotle, on impressions Graver, Stoicism and Emotion (2007) 236
aristotle, on involuntary feelings Graver, Stoicism and Emotion (2007) 236
aristotle Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 114
becker, lawrence Graver, Stoicism and Emotion (2007) 236
beliefs, as physical events Graver, Stoicism and Emotion (2007) 227
ben-zeev, aaron Graver, Stoicism and Emotion (2007) 236
body, pain and illness of Graver, Stoicism and Emotion (2007) 227
cicero, on species-level classification Graver, Stoicism and Emotion (2007) 236
confidence, physical sensation of Graver, Stoicism and Emotion (2007) 227
contraction (sustole), associated with distress Graver, Stoicism and Emotion (2007) 227
delight, vs. pleasure of body Graver, Stoicism and Emotion (2007) 227
desire Graver, Stoicism and Emotion (2007) 227
directive faculty, located in chest Graver, Stoicism and Emotion (2007) 227
distress, distinguished from pain of body Graver, Stoicism and Emotion (2007) 227
dogmatics, plato as a dogmatic philosopher Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 114
dogmatics Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 114
elevation, associated with delight Graver, Stoicism and Emotion (2007) 227
elevation, irrational vs. well-reasoned Graver, Stoicism and Emotion (2007) 227
emotions, examples of Graver, Stoicism and Emotion (2007) 236
emotions, modern theories Graver, Stoicism and Emotion (2007) 236
emotions, physical sensations of Graver, Stoicism and Emotion (2007) 227
epictetus, on god Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 56
epictetus, on providence (πρόνοια) Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 56
epictetus, on unassented feelings Graver, Stoicism and Emotion (2007) 236
epictetus, on up to us/in our power (ἐφ ἡμῖν) Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 56
epictetus Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 56
epistemology Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 83
eudorus Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 114
eupatheiai, and being carried away Graver, Stoicism and Emotion (2007) 236
eupatheiai, classified by species Graver, Stoicism and Emotion (2007) 236
eupatheiai Graver, Stoicism and Emotion (2007) 227
exegesis Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 114
feeling of distress Graver, Stoicism and Emotion (2007) 227
feelings, described metaphorically Graver, Stoicism and Emotion (2007) 227
feelings, involuntary, in aristotle Graver, Stoicism and Emotion (2007) 236
feelings, sensations in chest region Graver, Stoicism and Emotion (2007) 227
flux Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 83
gellius, aulus Graver, Stoicism and Emotion (2007) 236
genus-level classification Graver, Stoicism and Emotion (2007) 236
gods, epictetus on Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 56
grief, physical sensation of Graver, Stoicism and Emotion (2007) 227
grief, weeping griffiths, paul Graver, Stoicism and Emotion (2007) 236
heart, as location of psyche Graver, Stoicism and Emotion (2007) 227
heraclitus Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 83
imagination Graver, Stoicism and Emotion (2007) 236
impressions Graver, Stoicism and Emotion (2007) 227, 236
impulses Graver, Stoicism and Emotion (2007) 227
joy Graver, Stoicism and Emotion (2007) 227
lowerings (tapeinoseis) Graver, Stoicism and Emotion (2007) 227
middle platonism Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 114
mind, relation to body Graver, Stoicism and Emotion (2007) 227
pain Graver, Stoicism and Emotion (2007) 227
platonic dialogues, theaetetus Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 83
platonic dialogues Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 114
pleasure, as genus term Graver, Stoicism and Emotion (2007) 227
plutarch Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 83
posidonius, on causes of emotion Graver, Stoicism and Emotion (2007) 236
predestination (προόρισις), epictetus on Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 56
progressors, pain of Graver, Stoicism and Emotion (2007) 236
reaching (orexis) Graver, Stoicism and Emotion (2007) 227, 236
scepticism Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 114
seneca, on involuntary feelings Graver, Stoicism and Emotion (2007) 236
socrates Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 83
soul Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 83
stoics/stoicism, physics Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 56
system Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 114
up to us/depending on us/in our power (ἐφ ἡμῖν), epictetus on' Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 56
volition, translates boulesis (eupathic wish) Graver, Stoicism and Emotion (2007) 227
withdrawing (ekklisis) Graver, Stoicism and Emotion (2007) 227
zajonc, r. b. Graver, Stoicism and Emotion (2007) 236