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Tiresias: The Ancient Mediterranean Religions Source Database



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Stoic School, Stoicor. Veter. Fragm., 3.262
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23 results
1. Hebrew Bible, Leviticus, 19.24 (9th cent. BCE - 3rd cent. BCE)

19.24. וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃ 19.24. And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD."
2. Cicero, On The Ends of Good And Evil, 3.31, 3.75 (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. 3.75. quam gravis vero, quam magnifica, quam constans conficitur persona sapientis! qui, cum ratio docuerit, quod honestum esset, id esse solum bonum, semper sit necesse est beatus vereque omnia ista nomina possideat, quae irrideri ab inperitis solent. rectius enim appellabitur rex quam Tarquinius, qui nec se nec suos regere potuit, rectius magister populi—is enim est dictator dictator est BE —quam Sulla, qui trium pestiferorum vitiorum, luxuriae, avaritiae, crudelitatis, magister fuit, rectius dives quam Crassus, qui nisi eguisset, numquam Euphraten nulla belli causa transire voluisset. recte eius omnia dicentur, qui scit uti solus omnibus, recte etiam pulcher appellabitur— animi enim liniamenta sunt pulchriora quam corporis quam corporis NV quam corporibus ABE corporibus ( om. quam) R —, recte solus liber nec dominationi cuiusquam parens nec oboediens cupiditati, recte invictus, cuius etiamsi corpus constringatur, animo tamen vincula inici nulla possint, nec expectet ullum tempus aetatis, uti tum uti tum Se. ut tum (ut in ras., sequente ras. 2 vel 3 litt. ) N virtutum ABE ututū R ubi tum V denique iudicetur beatusne fuerit, cum extremum vitae diem morte confecerit, quod ille unus e septem sapientibus non sapienter Croesum monuit; 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. 3.75.  "Then, how dignified, how lofty, how consistent is the character of the Wise Man as they depict it! Since reason has proved that moral worth is the sole good, it follows that he must always be happy, and that all those titles which the ignorant are so fond of deriding do in very truth belong to him. For he will have a better claim to the title of King than Tarquin, who could not rule either himself or his subjects; a better right to the name of 'Master of the People' (for that is what a dictator is) than Sulla, who was a master of three pestilential vices, licentiousness, avarice and cruelty; a better right to be called rich than Crassus, who had he lacked nothing could never have been induced to cross the Euphrates with no pretext for war. Rightly will he be said to own all things, who alone knows how to use all things; rightly also will he be styled beautiful, for the features of the soul are fairer than those of the body; rightly the one and only free man, as subject to no man's authority, and slave of no appetite; rightly unconquerable, for though his body be thrown into fetters, no bondage can enchain his soul.
3. 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.
4. Cicero, Lucullus, 145 (2nd cent. BCE - 1st cent. BCE)

5. Cicero, Paradoxa Stoicorum, 6 (2nd cent. BCE - 1st cent. BCE)

6. Cicero, Tusculan Disputations, 5.68-5.72 (2nd cent. BCE - 1st cent. BCE)

5.68. Sed ne verbis solum attingamus ea quae eaque v. KRV 1 volumus ostendere, proponenda quaedam quasi moventia sunt, quae nos magis ad cognitionem intellegentiamque convertant. sumatur enim nobis quidam praestans vir optumis optumus V artibus, isque animo parumper et cogitatione cognitione K fingatur. primum ingenio eximio sit necesse est; tardis enim mentibus virtus non facile comitatur; deinde deinde denique K ad investigandam vestigandam K veritatem studio incitato. ex quo triplex ille animi fetus fetus KR (ę) factus GV existet, unus I II III ad-scribunt G 1 V 1 in cognitione rerum positus et in explicatione naturae, alter aliter K in discriptione expetendarum fugiendarumque rerum fugiendarumque vererumne vivendi GKV (ve exp. et be supra ne scr. V 3 ) R 1 ut v. (fugiendarumque rerum . post vivendi quod in ras. certo dispicitur alia manus adscripscrat ue) H 1 (fugiendar verer nevivendi. Verba cū ratio ss.non H 1 sed alia manus eiusdem aetatis sec. Stroux ) et in ratio ne We.bene quod fin. 5,15 certa de causa deest add. Po. cl. ac.1, 19 fin. 5, 11. 16 et in ratione be ne vivendi, tertius in iudicando, in ante iud. om. K iudicando nequid KRH quid cuique rei sit consequens quid repugs, in quo inest omnis inest omnis est H cum subtilitas disserendi, tum veritas iudicandi. 5.69. quo tandem igitur gaudio adfici necesse est est V esset GK C RH est et K 1 sapientis animum cum his habitantem pernoctantemque curis! ut, cum totius mundi motus conversionesque perspexerit ut, quod del.Bentl.,pendet a verbis cum — curis (= so da b ). Ciceronem pergere voluisse ut, cum... perspexerit,... ipse se adgnoscat coniunctumque cum divina mente se sentiat, ex quo insatiabili gaudio compleatur cum similitudo verborum v. 9—10 et 436,5—9 tum locus gemellus leg. 1,61 declarant. sideraque viderit innumerabilia caelo inhaerentia cum eius ipsius motu congruere certis infixa sedibus, septem alia suos quaeque tenere cursus multum inter se aut altitudine aut humilitate distantia, quorum vagi motus rata tamen et certa sui cursus spatia definiant—horum nimirum aspectus impulit illos veteres et admonuit, ut plura quaererent; inde est est enim G 1 indagatio nata initiorum et tamquam seminum, unde essent omnia orta generata concreta, quaeque cuiusque generis vel iimi iimi animi H vel animantis animantis iimantis K vel muti vel loquentis loquentes GR 1 V 1 origo, quae vita, qui interitus quae int. GR 1 V 1 quaeque ex alio in aliud vicissitudo atque mutatio, unde terra et quibus librata ponderibus, quibus cavernis maria sustineantur, qua sustineantur, qua Dav sustineant. In qua X (sustineantur vel sustineat s ) omnia delata gravitate medium mundi locum semper expetant, expectant qui est idem infimus in rutundo. rotundo KV c? H 5.70. haec tractanti tractanti s V 3 tractandi X (-i ex -o K 1 ) animo et noctes et dies cogitanti cogitandi KV 1 cogitanti G existit illa a a s om. X deo deo H Delphis praecepta cognitio, ut ipsa se mens agnoscat coniunctamque cum divina mente se sentiat, ex quo insatiabili gaudio compleatur. completur Bentl. ipsa enim cogitatio de vi et natura deorum studium incendit incedit GRV 1 illius aeternitatem aeternitatem Sey. aeternitatis (aeterni status Mdv. ad fin.1, 60 ) imitandi, neque se in brevitate vitae conlocatam conlocata GRV 1 collocatam H ( bis ) conlocatum s We. putat, cum rerum causas alias ex aliis aptas et necessitate nexas videt, quibus ab aeterno tempore fluentibus in aeternum ratio tamen mensque moderatur. 5.71. Haec ille intuens atque suspiciens suspiciens V sed pic in r. 1 suscipiens K 1 vel potius omnis partis orasque circumspiciens quanta rursus animi tranquillitate tranquillitati K humana et citeriora considerat! hinc illa cognitio virtutis existit, efflorescunt genera partesque virtutum, invenitur, quid sit quod natura spectet expectet G 1 expectetur Gr extremum in bonis, quid in malis ultumum, sumatur...436, 20 ultimum H ( extrema bis ) quo referenda sint officia, quae degendae degente G 1 aetatis ratio deligenda. diligenda X corr. s quibus et et add. K c talibus rebus exquisitis hoc vel maxime efficitur, quod hac hac ac G 1 hic V 1 disputatione agimus, ut virtus ad beate vivendum sit se ipsa contenta. 5.72. Sequitur tertia, quae per omnis partis sapientiae manat et funditur, quae rem definit, definivit X (dif. K) corr. s V 3 genera dispertit, sequentia adiungit, perfecta concludit, vera et falsa diiudicat, disserendi ratio et scientia. ex qua cum summa utilitas existit extitit K ( in 18 corr K c ) ad res ponderandas, tum maxume maxime GKH ingenua delectatio et digna sapientia. Sed haec otii. sed haec otii om. H transeat idem iste sapiens ad rem publicam tuendam. quid eo possit esse praestantius, cum †contineri contineri del.Lb. cum temperantia suas adpetitiones contineat ( vel queat continere), prudentia fere desiderat Po.cl.p.371, 22 off.3,96.116; 2,77.rep.6,1 (rei publicae rector...sapiens sit et iustus et temperans eqs.) prudentia utilitatem civium cernat, iustitia sequitur...437, 8 iustitia H nihil in suam domum inde derivet, derivet -iv- scr. G 2 reliquis utatur tot tam variisque virtutibus? adiunge fructum amicitiarum, in quo doctis positum est cum consilium omnis vitae consentiens et paene conspirans, tum summa iucunditas e e et V 1 (ex V rec ) cotidiano cultu atque victu. victu s V 3 victurus GRV 1 victus K cf.Th.l.l.IV,1333 Quid haec tandem vita desiderat, quo quo quod GK sit beatior? cui refertae tot cui rei refertae etot G cui rei referta etot R cui rei referta et tot V cui rei refertae et tot K corr. Man. tantisque gaudiis Fortuna ipsa cedat necesse est. quodsi gaudere talibus bonis animi, id est virtutibus, beatum est omnesque sapientes is gaudiis perfruuntur, omnis eos beatos esse confiteri necesse est. Etiamne etiamne -ne eras.in R in cruciatu atque tormentis?
7. Andronicus of Rhodes, On Emotions, 2 (1st cent. BCE - 1st cent. BCE)

8. Philo of Alexandria, On The Decalogue, 26 (1st cent. BCE - 1st cent. CE)

9. Philo of Alexandria, On The Creation of The World, 51, 47 (1st cent. BCE - 1st cent. CE)

47. This is the cause why the earth bore fruit and herbs before God proceeded to adorn the heaven. And next the heaven was embellished in the perfect number four, and if any one were to pronounce this number the origin and source of the all-perfect decade he would not err. For what the decade is in actuality, that the number four, as it seems, is in potentiality, at all events if the numerals from the unit to Four are placed together in order, they will make ten, which is the limit of the number of immensity, around which the numbers wheel and turn as around a goal.
10. Philo of Alexandria, On Sobriety, 56 (1st cent. BCE - 1st cent. CE)

11. Philo of Alexandria, Questions On Genesis, 1.11 (1st cent. BCE - 1st cent. CE)

12. Philo of Alexandria, That The Worse Attacks The Better, 146-148, 156-161, 170-171, 175-176, 181, 141 (1st cent. BCE - 1st cent. CE)

141. However, we have now said enough on this subject, and let us proceed to investigate what comes afterwards. He continues thus: "And Cain said unto the Lord, My crime is too great to be Forgiven." Now what is meant by this will be shown by a consideration of simple passages. If a pilot were to desert his ship when tossed about by the sea, would it not follow of necessity that the ship would wander out of her course in the voyage? Shall I say more? If a charioteer in the contest of the horse-race were to quit his chariot, is it not inevitable that the course of the free horses would be disorderly and irregular? Again, when a city is left destitute of rulers or of laws, and laws, undoubtedly, are entitled to be classed on an equality with magistrates, must not that city be destroyed by those greatest of evils, anarchy and lawlessness?
13. 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)

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

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

16. Plutarch, On Moral Virtue, None (1st cent. CE - 2nd cent. CE)

441c. and a faculty engendered by reason, or rather to be itself reason which is in accord with virtue and is firm and unshaken. They also think that the passionate and irrational part of the soul is not distinguished from the rational by any difference or by its nature, but is the same part, which, indeed, they term intelligence and the governing part; it is, they say, wholly transformed and changes both during its emotional states and in the alterations brought about in accordance with an acquired disposition or condition and thus becomes both vice and virtue; it contains nothing irrational within itself, but is called irrational whenever, by the overmastering power of our impulses, which have become strong and prevail, it is hurried on to something outrageous which contravenes the convictions of reason.
17. Alexander of Aphrodisias, Commentaries On Metaphysics, 38.12, 38.14-38.16 (2nd cent. CE - 3rd cent. CE)

18. Galen, On The Doctrines of Hippocrates And Plato, 5.5.40 (2nd cent. CE - 3rd cent. CE)

19. Lucian, Philosophies For Sale, 20 (2nd cent. CE - 2nd cent. CE)

20. Diogenes Laertius, Lives of The Philosophers, 7.46, 7.87, 7.89, 7.92-7.93, 7.122, 7.125 (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. 7.87. This is why Zeno was the first (in his treatise On the Nature of Man) to designate as the end life in agreement with nature (or living agreeably to nature), which is the same as a virtuous life, virtue being the goal towards which nature guides us. So too Cleanthes in his treatise On Pleasure, as also Posidonius, and Hecato in his work On Ends. Again, living virtuously is equivalent to living in accordance with experience of the actual course of nature, as Chrysippus says in the first book of his De finibus; for our individual natures are parts of the nature of the whole universe. 7.89. By the nature with which our life ought to be in accord, Chrysippus understands both universal nature and more particularly the nature of man, whereas Cleanthes takes the nature of the universe alone as that which should be followed, without adding the nature of the individual.And virtue, he holds, is a harmonious disposition, choice-worthy for its own sake and not from hope or fear or any external motive. Moreover, it is in virtue that happiness consists; for virtue is the state of mind which tends to make the whole of life harmonious. When a rational being is perverted, this is due to the deceptiveness of external pursuits or sometimes to the influence of associates. For the starting-points of nature are never perverse. 7.92. Panaetius, however, divides virtue into two kinds, theoretical and practical; others make a threefold division of it into logical, physical, and ethical; while by the school of Posidonius four types are recognized, and more than four by Cleanthes, Chrysippus, Antipater, and their followers. Apollophanes for his part counts but one, namely, practical wisdom.Amongst the virtues some are primary, some are subordinate to these. The following are the primary: wisdom, courage, justice, temperance. Particular virtues are magimity, continence, endurance, presence of mind, good counsel. And wisdom they define as the knowledge of things good and evil and of what is neither good nor evil; courage as knowledge of what we ought to choose, what we ought to beware of, and what is indifferent; justice . . .; 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. 7.122. though indeed there is also a second form of slavery consisting in subordination, and a third which implies possession of the slave as well as his subordination; the correlative of such servitude being lordship; and this too is evil. Moreover, according to them not only are the wise free, they are also kings; kingship being irresponsible rule, which none but the wise can maintain: so Chrysippus in his treatise vindicating Zeno's use of terminology. For he holds that knowledge of good and evil is a necessary attribute of the ruler, and that no bad man is acquainted with this science. Similarly the wise and good alone are fit to be magistrates, judges, or orators, whereas among the bad there is not one so qualified. 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.
21. Marinus, Vita Proclus, 38 (4th cent. CE - 5th cent. CE)

22. Stobaeus, Anthology, 2.59.5-2.59.6, 2.59.9, 2.60.21, 2.61.12, 2.63.6-2.63.11, 2.101.14-2.101.20 (5th cent. CE - 5th cent. CE)

23. Stoic School, Stoicor. Veter. Fragm., 1.66, 2.131, 2.1181, 3.4, 3.39, 3.257, 3.264-3.266, 3.548, 3.591, 3.593, 3.617, 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
acquisition of virtues d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 267
alcibiades i d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 267
alexander of aphrodisias Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 238
anatolius Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 238
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
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
change (metabolē) to wisdom, between opposite states Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 60
change (metabolē) to wisdom, in ethics Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 60
change (metabolē) to wisdom Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 60
chrysippus, on ends Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 40
chrysippus, on the fact that zeno used terms in their proper significations Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 60
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
civic/political virtues d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 267
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
cognitive theory of virtues d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 267
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
cratylus d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 267
curriculum d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 267
demonstration (apodeixis, ἀπόδειξις\u200e) as dialectical/mathematical method d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 267
diogenes laertius Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 40
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
double negation in the parmenides d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 267
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
equality Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 238
excellence (aretē), as cognition Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 40
excellence (aretē), as tenor Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 40
excellence (aretē), logic as Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 40
excellence (aretē), physics as Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 40
excellence (aretē), related to cosmic nature Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 40
excellence (aretē) Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 40
fear d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 267
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
g/good(ness) as immanent (philebus) d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 267
gods, philo of alexandria on Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 82
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
gorgias d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 267
imagery, fountain Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 238
importance of hypomnêmata, see commentaryer d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 267
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
justice Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 238
knowledge/science (epistêmê, ἐπιστήμη\u200e) and virtue d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 267
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
logic, as an excellence Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 40
lydus, john Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 238
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
natural philosophy/physics (phusiologia, φυσιολογία\u200e) d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 267
numbers, four Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 238
numbers, theory of Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 238
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
parmenides d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 267
parts of philosophy, interrelatedness and knowledge Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 40
parts of philosophy Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 40
phaedo d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 267
phaedrus d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 267
philebus d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 267
philo of alexandria, on god Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 82
philo of alexandria, on the tree of knowledge Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 82
philo of alexandria, on virtue (ἀρετή) Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 82
philo of alexandria Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 82
plato on god (theoi, θεοί\u200e) d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 267
platonic dialogue causes g/good(ness) d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 267
plutarch Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 40, 60
ps.iamblichus Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 238
pythagoreanism/pythagoreans/pythagorean Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 238
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
republic d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 267
sage, as rich Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 60
sage, as virtuous Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 60
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
septuagint Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 82
sophist d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 267
statesman d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 267
stoa/stoic/stoicism Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 238
stobaeus Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 60; Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 238; 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/stoics/stoic ethics d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 267
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
symposium d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 267
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
theaetetus d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 267
theon of smyrna Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 238
theoretic or contemplative virtues d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 267
theurgical or hieratic virtues d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 267
timaeus d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 267
tree of knowledge Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 82
truth d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 267
virtue (ἀρετή, virtus), philo of alexandria on Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 82
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
virtues, cardinal Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 238
virtues d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 267
virtues and (reading) philosophy d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 267
wisdom (sophia), as knowledge of human and divine matters' Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 40