Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database



11455
Stoic School, Stoicor. Veter. Fragm., 2.954
NaN


Intertexts (texts cited often on the same page as the searched text):

8 results
1. Cicero, On Divination, 1.127 (2nd cent. BCE - 1st cent. BCE)

1.127. Praeterea cum fato omnia fiant, id quod alio loco ostendetur, si quis mortalis possit esse, qui conligationem causarum omnium perspiciat animo, nihil eum profecto fallat. Qui enim teneat causas rerum futurarum, idem necesse est omnia teneat, quae futura sint. Quod cum nemo facere nisi deus possit, relinquendum est homini, ut signis quibusdam consequentia declarantibus futura praesentiat. Non enim illa, quae futura sunt, subito exsistunt, sed est quasi rudentis explicatio sic traductio temporis nihil novi efficientis et primum quidque replicantis. Quod et ii vident, quibus naturalis divinatio data est, et ii, quibus cursus rerum observando notatus est. Qui etsi causas ipsas non cernunt, signa tamen causarum et notas cernunt; ad quas adhibita memoria et diligentia et monumentis superiorum efficitur ea divinatio, quae artificiosa dicitur, extorum, fulgorum, ostentorum signorumque caelestium. 1.127. Moreover, since, as will be shown elsewhere, all things happen by Fate, if there were a man whose soul could discern the links that join each cause with every other cause, then surely he would never be mistaken in any prediction he might make. For he who knows the causes of future events necessarily knows what every future event will be. But since such knowledge is possible only to a god, it is left to man to presage the future by means of certain signs which indicate what will follow them. Things which are to be do not suddenly spring into existence, but the evolution of time is like the unwinding of a cable: it creates nothing new and only unfolds each event in its order. This connexion between cause and effect is obvious to two classes of diviners: those who are endowed with natural divination and those who know the course of events by the observation of signs. They may not discern the causes themselves, yet they do discern the signs and tokens of those causes. The careful study and recollection of those signs, aided by the records of former times, has evolved that sort of divination, known as artificial, which is divination by means of entrails, lightnings, portents, and celestial phenomena.
2. Cicero, On Fate, 11 (2nd cent. BCE - 1st cent. BCE)

3. Plutarch, On Fate, None (1st cent. CE - 2nd cent. CE)

574e. But the "indolent argument," that of the "reaper," and that termed "contrary to fate" turn out on this view to be sophisms indeed. The order of points in the Stoic argument According to the opposing argument the chief and first point would appear to be that nothing occurs without cause, and that instead everything occurs in conformity with antecedent causes; the second, that this universe, at one with itself in spirit and in affections, is governed by nature; and in the third place comes what would rather seem to be evidence added to these points in contention: the good repute in which the art of divination is held by all mankind, in the belief that its existence and that of God are in fact involved in one another;
4. Plutarch, On Stoic Self-Contradictions, None (1st cent. CE - 2nd cent. CE)

5. Seneca The Younger, Letters, 66.7 (1st cent. CE - 1st cent. CE)

6. Diogenes Laertius, Lives of The Philosophers, 7.125, 7.195 (3rd cent. CE - 3rd cent. CE)

7.125. Furthermore, the wise man does all things well, just as we say that Ismenias plays all airs on the flute well. Also everything belongs to the wise. For the law, they say, has conferred upon them a perfect right to all things. It is true that certain things are said to belong to the bad, just as what has been dishonestly acquired may be said, in one sense, to belong to the state, in another sense to those who are enjoying it.They hold that the virtues involve one another, and that the possessor of one is the possessor of all, inasmuch as they have common principles, as Chrysippus says in the first book of his work On Virtues, Apollodorus in his Physics according to the Early School, and Hecato in the third book of his treatise On Virtues. 7.195. Second series:On Conclusive Arguments, addressed to Zeno, one book.On the Primary Indemonstrable Syllogisms, addressed to Zeno, one book.On the Analysis of Syllogisms, one book.of Redundant Arguments, addressed to Pasylus, two books.of the Rules for Syllogisms, one book.of Introductory or Elementary Syllogisms, addressed to Zeno, one book.of the Introductory Moods, addressed to Zeno, three books.of the Syllogisms under False Figures, five books.Syllogistic Arguments by Resolution in Indemonstrable Arguments, one book.Inquiries into the Moods: addressed to Zeno and Philomathes, one book. (This appears to be spurious.)Third series:On Variable Arguments, addressed to Athenades, one book. (This also is spurious.)
7. Stobaeus, Anthology, 2.67.13 (5th cent. CE - 5th cent. CE)

8. Stoic School, Stoicor. Veter. Fragm., 2.223, 2.393, 2.939, 2.943, 2.1008



Subjects of this text:

subject book bibliographic info
alexander of aphrodisias Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 252
astrology Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 252
calcidius Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 252
chaldeans Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 252
chrysippus, on lives Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 31
chrysippus, on the principles of syllogisms, in one book Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 31
chrysippus Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 252
diogenianus Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 252
fate/ heimarmene Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 252
knowledge (epistēmē), as cognition Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 31
knowledge (epistēmē), as tenor Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 31
parts of philosophy, interrelatedness and knowledge Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 31
parts of philosophy Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 31
stoics, stoicism Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 252
wisdom (sophia), as knowledge of human and divine matters' Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 31