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Tiresias: The Ancient Mediterranean Religions Source Database



11455
Stoic School, Stoicor. Veter. Fragm., 3.539
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Intertexts (texts cited often on the same page as the searched text):

8 results
1. Cicero, On The Ends of Good And Evil, 3.48 (2nd cent. BCE - 1st cent. BCE)

3.48. itaque consentaneum est his, quae dicta sunt, ratione illorum, qui illum bonorum finem, quod appellamus extremum, quod ultimum, crescere putent posse—isdem placere esse alium alio et et ABERV ( sequitur itemque; cf. p.188, 15 sq. et eos ... nosque), et (= etiam, ab alt. m., ut vid. ) N sapientiorem itemque alium magis alio vel peccare vel recte facere, quod nobis non licet dicere, qui crescere bonorum finem non putamus. ut enim qui demersi sunt in aqua nihilo magis respirare possunt, si non longe absunt a summo, ut iam iamque possint emergere, quam si etiam tum essent in profundo, nec catulus ille, qui iam adpropinquat adpropinquat (appr.) edd. ut propinquat ABER apropin- quat N 2 propinquat N 1 V ut videat, plus cernit quam is, qui modo est natus, item qui processit aliquantum ad virtutis habitum habitum dett. aditum (additum R) nihilo minus in miseria est quam ille, qui nihil processit. Haec mirabilia videri intellego, sed cum certe superiora firma ac vera sint, his autem ea consentanea et consequentia, ne de horum de eorum R quidem est veritate dubitandum. sed quamquam negant nec virtutes nec vitia crescere, tamen tamen N 2 et tamen utrumque eorum fundi quodam modo et quasi dilatari putant. Divitias autem Diogenes censet eam eam non eam dett. modo vim habere, ut quasi duces sint ad voluptatem et ad valitudinem bonam; 3.48.  So it would be consistent with the principles already stated that on the theory of those who deem the End of Goods, that which we term the extreme or ultimate Good, to be capable of degree, they should also hold that one man can be wiser than another, and similarly that one can commit a more sinful or more righteous action than another; which it is not open for us to say, who do not think that the end of Goods can vary in degree. For just as a drowning man is no more able to breathe if he be not far from the surface of the water, so that he might at any moment emerge, than if he were actually at the bottom already, and just as a puppy on the point of opening its eyes is no less blind than one just born, similarly a man that has made some progress towards the state of virtue is none the less in misery than he that has made no progress at all."I am aware that all this seems paradoxical; but as our previous conclusions are undoubtedly true and well established, and as these are the logical inferences from them, the truth of these inferences also cannot be called in question. Yet although the Stoics deny that either virtues or vices can be increased in degree, they nevertheless believe that each of them can be in a sense expanded and widened in scope.
2. Cicero, On Duties, 3.48 (2nd cent. BCE - 1st cent. BCE)

3.48. Athenienses cum Persarum impetum nullo modo possent sustinere statuerentque, ut urbe relicta coniugibus et liberis Troezene depositis naves conscenderent libertatemque Graeciae classe defenderent, Cyrsilum quendam suadentem ut in urbe manerent Xerxemque reciperent, lapidibus obruerunt. Atqui ille utilitatem sequi videbatur; sed ea nulla erat repugte honestate. 3.48.  When the Athenians could in no way stem the tide of the Persian invasion and determined to abandon their city, bestow their wives and children in safety at Troezen, embark upon their ships, and fight on the sea for the freedom of Greece, a man named Cyrsilus proposed that they should stay at home and open the gates of their city to Xerxes. They stoned him to death for it. And yet he was working for what he thought was expediency; but it was not — not at all, for it clashed with moral rectitude.
3. Plutarch, On Common Conceptions Against The Stoics, None (1st cent. CE - 2nd cent. CE)

4. Plutarch, How A Man May Become Aware of His Progress In Virtue, None (1st cent. CE - 2nd cent. CE)

75c. until the opposite condition had been unmistakably engendered, his body having completely recovered its strength. On the contrary, just as in these cases persons make no progress unless their progress is marked by such an abatement of what is oppressing them, that, when the scale turns and they swing upward in the opposite direction, they can note the change, so too, in the study of philosophy, neither progress nor any sense of progress is to be assumed, if the soul does not put aside any of its gross stupidity and purge itself thereof, and if, up to the moment of its attaining the absolute and perfect good, it is wedded to evil which is also absolute. Why if this is so, the wise man in a moment or a second of time
5. Diogenes Laertius, Lives of The Philosophers, 7.120, 7.127 (3rd cent. CE - 3rd cent. CE)

7.120. The Stoics approve also of honouring parents and brothers in the second place next after the gods. They further maintain that parental affection for children is natural to the good, but not to the bad. It is one of their tenets that sins are all equal: so Chrysippus in the fourth book of his Ethical Questions, as well as Persaeus and Zeno. For if one truth is not more true than another, neither is one falsehood more false than another, and in the same way one deceit is not more so than another, nor sin than sin. For he who is a hundred furlongs from Canopus and he who is only one furlong away are equally not in Canopus, and so too he who commits the greater sin and he who commits the less are equally not in the path of right conduct. 7.127. It is a tenet of theirs that between virtue and vice there is nothing intermediate, whereas according to the Peripatetics there is, namely, the state of moral improvement. For, say the Stoics, just as a stick must be either straight or crooked, so a man must be either just or unjust. Nor again are there degrees of justice and injustice; and the same rule applies to the other virtues. Further, while Chrysippus holds that virtue can be lost, Cleanthes maintains that it cannot. According to the former it may be lost in consequence of drunkenness or melancholy; the latter takes it to be inalienable owing to the certainty of our mental apprehension. And virtue in itself they hold to be worthy of choice for its own sake. At all events we are ashamed of bad conduct as if we knew that nothing is really good but the morally beautiful. Moreover, they hold that it is in itself sufficient to ensure well-being: thus Zeno, and Chrysippus in the first book of his treatise On Virtues, and Hecato in the second book of his treatise On Goods:
6. Stobaeus, Anthology, 2.59.4-2.59.6, 2.59.9-2.59.10, 2.60.7-2.60.8 (5th cent. CE - 5th cent. CE)

7. Golden Verses (Pseudo-Pythagoras), Carmen Aurem, 9

8. Stoic School, Stoicor. Veter. Fragm., 1.60, 1.224, 3.510



Subjects of this text:

subject book bibliographic info
(prokoptōn) vii Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 238, 269, 347
actions / acts (stoic), appropriate (kathēkonta) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 269
agency / agent, human Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 269
allusions, greco-roman Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 347
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) 347
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) 269
change (metabolē) to wisdom Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 52, 70
chrysippus, on equality of all mistches Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 70
chrysippus Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 238, 269, 347
cicero Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 70; Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 238
cleanthes Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 347
coherence vii Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 269
comparison with plato, in ethics Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 70
comparison with plato, in logic Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 70
comparison with plato, radical Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 70
cynicism / cynic Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 347
diogenes laertius Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 70
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) 269
equality of all mistakes, blind person Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 70
equality of all mistakes, doctrine held by chrysippus Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 70
equality of all mistakes, doctrine held by persaeus Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 70
equality of all mistakes, doctrine held by zeno Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 70
equality of all mistakes, drowning Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 70
equality of all mistakes, pilgrim Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 70
foolishness (aphrosunē) / fool (phaulos, mōros) / ignorance (agnoia) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 238, 269, 347
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) 269
habit / habituate / habitude (ethos, ethizesthai, hexis) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 347
health (hugieia) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 269
indifferents (adiaphora) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 269
injustice (adikia) / unjust Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 238
instantaneous change (metabolē) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 238, 347
kathēkon), intermediate (mesa kathēkonta) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 269
kathēkon), right (katorthōmata) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 269
kathēkon) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 269
knowledge (epistēmē), zeno on Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 70
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) 347
metaphor Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 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) 238
perfect (teleios) / perfection (teleiōsis) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 269
persaeus, on equality of all mistakes Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 70
plutarch Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 52, 70; Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 238, 269, 347
sage (wise person), non-sage / barbarian Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 347
sage (wise person) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 238, 269, 347
soul / mind (psuchē, animus) vii Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 347
stobaeus Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 347
stoicism / stoic / stoa, neostoicism (greco-roman) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 347
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) 238, 269, 347
training (askēsis) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 347
turn (metastrophē) to the divine Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 52
value (axia) / valuation Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 269
vice (kakos) / viciousness (kakia) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 238, 269
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) 238, 269, 347
wisdom (philosophos) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 238
wisdom (sophia), on knowledge' Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 70
wisdom (sophia, phronēsis) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 347