Tiresias: The Ancient Mediterranean Religions Source Database

11455

Stoic School, Stoicor. Veter. Fragm., 2.809
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Intertexts (texts cited often on the same page as the searched text):

11 results
1. Aeschylus, Agamemnon, 4.2.1 (6th cent. BCE - 5th cent. BCE)
2. Aristotle, Soul, 3.5 (4th cent. BCE - 4th cent. BCE)
3. Aristotle, Generation of Animals, None (4th cent. BCE - 4th cent. BCE)
4. Cicero, On The Nature of The Gods, 1.36, 1.39 (2nd cent. BCE - 1st cent. BCE) 1.36. Lastly, Balbus, I come to your Stoic school. Zeno's view is that the law of nature is divine, and that its function is to command what is right and to forbid the opposite. How he makes out this law to be alive passes our comprehension; yet we undoubtedly expect god to be a living being. In another passage however Zeno declares that the aether is god — if there is any meaning in a god without sensation, a form of deity that never presents itself to us when we offer up our prayers and supplications and make our vows. And in other books again he holds the view that a 'reason' which pervades all nature is possessed of divine power. He likewise attributes the same powers to the stars, or at another time to the years, the months and the seasons. Again, in his interpretation of Hesiod's Theogony (or Origin of the Gods) he does away with the customary and received ideas of the gods altogether, for he does not reckon either Jupiter, Juno or Vesta as gods, or any being that bears a personal name, but teaches that these names have been assigned allegorically to dumb and lifeless things. 1.39. Chrysippus, who is deemed to be the most skilful interpreter of the Stoic dreams, musters an enormous mob of unknown gods — so utterly unknown that even imagination cannot guess at their form and nature, although our mind appears capable of visualizing anything; for he says that divine power resides in reason, and in the soul and mind of the universe; he calls the world itself a god, and also the all‑pervading world-soul, and again the guiding principle of that soul, which operates in the intellect and reason, and the common and all‑embracing nature of things; beside this, the fire that I previously termed aether; and also the power of Fate, and the Necessity that governs future events; and also all fluid and soluble substances, such as water, earth, air, the sun, moon and stars, and the all‑embracing unity of things; and even those human beings who have attained immortality.
5. Cicero, Tusculan Disputations, 1.79 (2nd cent. BCE - 1st cent. BCE) 1.79. Bene reprehendis, et se isto modo res habet. credamus igitur igitur etiam K Panaetio a Platone suo dissentienti? quem enim omnibus locis divinum, quem sapientissimum, quem sanctissimum, quem Homerum philosophorum appellat, huius hanc unam sententiam de inmortalitate animorum non probat. volt enim, quod nemo negat, quicquid natum sit interire; nasci autem animos, quod declaret eorum similitudo qui procreentur, quae etiam in ingeniis, non solum in corporibus appareat. alteram autem adfert affert hic X rationem, nihil esse quod doleat, quin id aegrum esse quoque possit; quod autem in morbum cadat, id etiam interiturum; dolere dolore V 1 autem animos, ergo etiam interire.
6. Philo of Alexandria, On The Eternity of The World, 49-51, 76, 48 (1st cent. BCE - missingth cent. CE) 48. Therefore Chrysippus, the most celebrated philosopher of that sect, in his treatise about Increase, utters some such prodigious assertions as these, and after he has prefaced his doctrines with the assertion that it is impossible for two makers of a species to exist in the same substance, he proceeds, "Let it be granted for the sake of argument and speculation that there is one person entire and sound, and another wanting one foot from his birth, and that the sound man is called Dion and the cripple Theon, and afterwards that Dion also loses one of his feet, then if the question were asked which had been spoiled, it would be more natural to say this of Theon;" but this is the assertion of one who delights in paradox rather than in truth
7. Aelius Aristides, Sacred Tales, 4.2.1 (2nd cent. CE - 2nd cent. CE)
8. Diogenes Laertius, Lives of The Philosophers, 7.156-7.157 (3rd cent. CE - 3rd cent. CE) 7.156. And there are five terrestrial zones: first, the northern zone which is beyond the arctic circle, uninhabitable because of the cold; second, a temperate zone; a third, uninhabitable because of great heats, called the torrid zone; fourth, a counter-temperate zone; fifth, the southern zone, uninhabitable because of its cold.Nature in their view is an artistically working fire, going on its way to create; which is equivalent to a fiery, creative, or fashioning breath. And the soul is a nature capable of perception. And they regard it as the breath of life, congenital with us; from which they infer first that it is a body and secondly that it survives death. Yet it is perishable, though the soul of the universe, of which the individual souls of animals are parts, is indestructible. 7.157. Zeno of Citium and Antipater, in their treatises De anima, and Posidonius define the soul as a warm breath; for by this we become animate and this enables us to move. Cleanthes indeed holds that all souls continue to exist until the general conflagration; but Chrysippus says that only the souls of the wise do so.They count eight parts of the soul: the five senses, the generative power in us, our power of speech, and that of reasoning. They hold that we see when the light between the visual organ and the object stretches in the form of a cone: so Chrysippus in the second book of his Physics and Apollodorus. The apex of the cone in the air is at the eye, the base at the object seen. Thus the thing seen is reported to us by the medium of the air stretching out towards it, as if by a stick.
9. Eusebius of Caesarea, Preparation For The Gospel, 15.20.6 (3rd cent. CE - 4th cent. CE)
10. Augustine, Contra Academicos, 3.38 (4th cent. CE - 5th cent. CE)
11. Stoic School, Stoicor. Veter. Fragm., 1.146, 2.817

Subjects of this text:

subject	book bibliographic info
academy	Long (2019), Immortality in Ancient Philosophy, 82
chrysippus	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 45; Long (2019), Immortality in Ancient Philosophy, 82, 153
cicero	Long (2019), Immortality in Ancient Philosophy, 82
cleanthes	Long (2019), Immortality in Ancient Philosophy, 153
cohesion (ἕξις)	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 45
conflagration	Long (2019), Immortality in Ancient Philosophy, 82, 153
conflagration (ἐκπύρωσις)	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 45
death,outcome of	Long (2019), Immortality in Ancient Philosophy, 153
dualism	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 45
godlikeness,stoic	Long (2019), Immortality in Ancient Philosophy, 82
identity,in stoicism	Long (2019), Immortality in Ancient Philosophy, 153
immortal(ity)	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 45
immortality,achieved	Long (2019), Immortality in Ancient Philosophy, 82
immortality,deathlessness	Long (2019), Immortality in Ancient Philosophy, 82
immortality,divinity	Long (2019), Immortality in Ancient Philosophy, 82
imperishability	Long (2019), Immortality in Ancient Philosophy, 82
panaetius	Long (2019), Immortality in Ancient Philosophy, 153
presocratic,,anaxagoras	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 45
pythagor(as)(eans)	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 45
pythagoras,pythagoreans	Long (2019), Immortality in Ancient Philosophy, 82
reason/rational	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 45
scholarship,,qumran	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 45
sedley,david	Long (2019), Immortality in Ancient Philosophy, 153
soul-body relationship,temporary survival after death	Long (2019), Immortality in Ancient Philosophy, 82, 153
souls,and immortality	Long (2019), Immortality in Ancient Philosophy, 82
souls,destruction at death	Long (2019), Immortality in Ancient Philosophy, 153
stoicism/stoic;	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 45
virtue	Long (2019), Immortality in Ancient Philosophy, 153
xenocrates'	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 45
zeno of citium	Long (2019), Immortality in Ancient Philosophy, 82