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Tiresias: The Ancient Mediterranean Religions Source Database



10492
Stobaeus, Anthology, 2.61.12
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Intertexts (texts cited often on the same page as the searched text):

11 results
1. Euripides, Hippolytus, 422-423, 421 (5th cent. BCE - 5th cent. BCE)

2. Euripides, Ion, 671-672, 670 (5th cent. BCE - 5th cent. BCE)

670. and, if I may make the prayer, Oh may that mother be a daughter of Athens! that from-her I may inherit freedom of speech. For if a stranger settle in a city free from aliens, e’en though in name he be a citizen
3. Cicero, On The Ends of Good And Evil, 3.31 (2nd cent. BCE - 1st cent. BCE)

3.31. sed sunt tamen perabsurdi et ii, ii V hi (hij) qui cum scientia vivere ultimum bonorum, et qui nullam rerum differentiam esse dixerunt, atque ita sapientem beatum fore, nihil aliud alii momento ullo anteponentem, et qui, add.O.Heinius in Fleckeis. Annal. Philol. XCIII, 1866, p. 252; Mdv. ut ut aut BE quidam Academici constituisse dicuntur, extremum bonorum et summum munus esse sapientis obsistere visis adsensusque suos firme sustinere. his singulis copiose responderi solet, sed quae perspicua sunt longa esse non debent. quid autem apertius quam, si selectio nulla sit ab iis rebus, quae contra naturam sint, earum rerum, quae sint secundum naturam, fore ut add. Lamb. tollatur omnis ea, quae quaeratur laudeturque, prudentia? Circumscriptis igitur iis sententiis, quas posui, et iis, si quae similes earum sunt, relinquitur ut summum bonum sit vivere scientiam adhibentem earum rerum, quae natura eveniant, seligentem quae secundum naturam et quae contra naturam sint sint Mdv. sunt reicientem, id est convenienter congruenterque naturae vivere. 3.31.  But still those thinkers are quite beside the mark who pronounced the ultimate Good to be a life devoted to knowledge; and those who declared that all things are indifferent, and that the Wise Man will secure happiness by not preferring any one thing in the least degree to any other; and those again who said, as some members of the Academy are said to have maintained, that the final Good and supreme duty of the Wise Man is to resist appearances and resolutely withhold his assent to the reality of sense-impressions. It is customary to take these doctrines severally and reply to them at length. But there is really no need to labour what is self-evident; and what could be more obvious than that, if we can exercise no choice as between things consot with and things contrary to nature, the much-prized and belauded virtue of Prudence is abolished altogether? Eliminating therefore the views just enumerated and any others that resemble them, we are left with the conclusion that the Chief Good consists in applying to the conduct of life a knowledge of the working of natural causes, choosing what is in accordance with nature and rejecting what is contrary to it; in other words, the Chief Good is to live in agreement and in harmony with nature.
4. Cicero, On Duties, 3.31 (2nd cent. BCE - 1st cent. BCE)

3.31. Itaque lex ipsa naturae, quae utilitatem hominum conservat et continet, decernet profecto, ut ab homine inerti atque inutili ad sapientem, bonum, fortem virum transferantur res ad vivendum necessariae, qui si occiderit, multum de communi utilitate detraxerit, modo hoc ita faciat, ut ne ipse de se bene existimans seseque diligens hanc causam habeat ad iniuriam. Ita semper officio fungetur utilitati consulens hominum et ei, quam saepe commemoro, humanae societati. 3.31.  And therefore Nature's law itself, which protects and conserves human interests, will surely determine that a man who is wise, good, and brave, should in emergency have the necessaries of life transferred to him from a person who is idle and worthless; for the good man's death would be a heavy loss to the common weal; only let him beware that self-esteem and self-love do not find in such a transfer of possessions a pretext for wrong-doing. But, thus guided in his decision, the good man will always perform his duty, promoting the general interests of human society on which I am so fond of dwelling.
5. Cicero, Lucullus, 145 (2nd cent. BCE - 1st cent. BCE)

6. Epictetus, Discourses, 1.1.4-1.1.7, 1.1.12, 1.4.14-1.4.15, 2.1.4, 2.18.29, 2.22.25-2.22.30 (1st cent. CE - 2nd cent. CE)

7. Epictetus, Enchiridion, 1.5 (1st cent. CE - 2nd cent. CE)

8. Musonius Rufus, Fragments, 7 (1st cent. CE - 1st cent. CE)

9. Diogenes Laertius, Lives of The Philosophers, 7.46, 7.93 (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. 7.93. magimity as the knowledge or habit of mind which makes one superior to anything that happens, whether good or evil equally; continence as a disposition never overcome in that which concerns right reason, or a habit which no pleasures can get the better of; endurance as a knowledge or habit which suggests what we are to hold fast to, what not, and what is indifferent; presence of mind as a habit prompt to find out what is meet to be done at any moment; good counsel as knowledge by which we see what to do and how to do it if we would consult our own interests.Similarly, of vices some are primary, others subordinate: e.g. folly, cowardice, injustice, profligacy are accounted primary; but incontinence, stupidity, ill-advisedness subordinate. Further, they hold that the vices are forms of ignorance of those things whereof the corresponding virtues are the knowledge.
10. Stobaeus, Anthology, 2.59.9, 2.60.21-2.60.22, 2.63.6-2.63.11 (5th cent. CE - 5th cent. CE)

11. Stoic School, Stoicor. Veter. Fragm., 1.66, 2.131, 3.262, 3.264, 3.548, 3.663



Subjects of this text:

subject book bibliographic info
(lekta) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219
appearance (phantasia, impression) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219
appearances (kataleptic) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219
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) 219
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) 219
athens Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 142
bad (evil) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219
cicero Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219
cognitive / cognition Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219
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) 219
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) 219
doxography / doxographer Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219
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) 219
epictetus Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219
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) 219
good (moral) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219
impulse (hormē) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219
intemperance (akolasia) / intemperate, (akolastos) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219
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) 219
knowledge (epistēmē, gnōsis) / epistemology Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219
moralia Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 142
musonius rufus Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219
odysseus Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 142
orthodoxy Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219
passion, παρρησία Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 142
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) 219
self-mastery (enkrateia) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219
spirit Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 142
stobaeus Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219
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) 219
stoics Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 142
temperance (sōphrosunē) / temperate Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219
virtue, human Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 142
virtue / moral virtue (aretē)' Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 219