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Tiresias: The Ancient Mediterranean Religions Source Database

Epicurus, Letter To Menoeceus, 135

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

18 results
1. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)

64c. Let us then, said he, speak with one another, paying no further attention to them. Do we think there is such a thing as death? Certainly, replied Simmias. We believe, do we not, that death is the separation of the soul from the body, and that the state of being dead is the state in which the body is separated from the soul and exists alone by itself and the soul is separated from the body and exists alone by itself? Is death anything other than this? No, it is this, said he. Now, my friend, see if you agree with me;
2. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)

500c. to turn his eyes downward upon the petty affairs of men, and so engaging in strife with them to be filled with envy and hate, but he fixes his gaze upon the things of the eternal and unchanging order, and seeing that they neither wrong nor are wronged by one another, but all abide in harmony as reason bids, he will endeavor to imitate them and, as far as may be, to fashion himself in their likeness and assimilate himself to them. Or do you think it possible not to imitate the things to which anyone attaches himself with admiration? Impossible, he said. Then the lover of wisdom
3. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE)

4. Cicero, De Finibus, 1.29-1.30 (2nd cent. BCE - 1st cent. BCE)

5. Cicero, On The Ends of Good And Evil, 1.29-1.30 (2nd cent. BCE - 1st cent. BCE)

1.29. Certe, inquam, pertinax non ero tibique, si mihi probabis ea, quae dices, libenter assentiar. Probabo, inquit, modo ista sis aequitate, quam ostendis. sed uti oratione perpetua malo quam interrogare aut interrogari. Ut placet, inquam. Tum dicere exorsus est. Primum igitur, inquit, sic agam, ut ipsi auctori huius disciplinae placet: constituam, quid et quale sit id, de quo quaerimus, non quo ignorare vos arbitrer, sed ut ratione et via procedat oratio. quaerimus igitur, quid sit extremum et ultimum bonorum, quod omnium philosophorum sententia tale debet esse, ut ad id omnia referri oporteat, ipsum autem nusquam. hoc Epicurus in voluptate ponit, quod summum bonum esse vult, summumque malum dolorem, idque instituit docere sic: 1.30. omne animal, simul atque natum sit, voluptatem appetere eaque gaudere ut summo bono, dolorem aspernari ut summum malum et, quantum possit, a se repellere, idque facere nondum depravatum ipsa natura incorrupte atque integre iudicante. itaque negat opus esse ratione neque disputatione, quam ob rem voluptas expetenda, fugiendus dolor sit. sentiri haec haec ħ BE hoc NV putat, ut calere ignem, nivem esse albam, dulce mel. dulce esse mel R mel dulce A quorum nihil oportere oportere V oporteret exquisitis rationibus confirmare, tantum tantum om. BE satis esse esse satis A admonere. interesse enim inter inter om. BE argumentum argumentumque BE argumentatum R augmentatum A conclusionemque rationis et inter mediocrem animadversionem atque admonitionem. altera occulta quaedam et quasi involuta aperiri, altera prompta promta AR et aperta iudicari. indicari NV etenim quoniam detractis de homine sensibus reliqui nihil est, necesse est quid aut ad naturam aut ad naturam AR ad naturam ( om. aut) BE aut naturam ( om. ad) N 1 aut secundum naturam N 2 aut verum (compend scr) V aut contra sit a natura ipsa iudicari. post iudicari add. in V voluptatem etiam per se expetendam esse et dolorem ipsum per se esse fugiendum; idem in N ab alt. m. in marg. adscr. posito post iudicari signo eo- demque in marg. ea quid percipit aut quid iudicat, quo aut petat aut fugiat aliquid, praeter voluptatem et et aut NV dolorem?
6. Cicero, On The Nature of The Gods, 1.43 (2nd cent. BCE - 1st cent. BCE)

1.43. With the errors of the poets may be classed the monstrous doctrines of the magi and the insane mythology of Egypt, and also the popular beliefs, which are a mere mass of inconsistencies sprung from ignorance. "Anyone pondering on the baseless and irrational character of these doctrines ought to regard Epicurus with reverence, and to rank him as one of the very gods about whom we are inquiring. For he alone perceived, first, that the gods exist, because nature herself has imprinted a conception of them on the minds of all mankind. For what nation or what tribe is there but possesses untaught some 'preconception' of the gods? Such notions Epicurus designates by the word prolepsis, that is, a sort of preconceived mental picture of a thing, without which nothing can be understood or investigated or discussed. The force and value of this argument we learn in that work of genius, Epicurus's Rule or Standard of Judgement.
7. Cicero, Tusculan Disputations, 1.48 (2nd cent. BCE - 1st cent. BCE)

1.48. quae quidem quidem culidem R 1 cogitans soleo solo R 1 saepe mirari non nullorum insolentiam philosophorum, qui naturae cognitionem admirantur eiusque inventori et principi gratias exultantes insultantes K 1 agunt eumque venerantur ut deum; liberatos enim se per eum dicunt gravissimis dominis, terrore sempiterno et diurno ac nocturno anoct. ( pro ac noct.)R metu. quo terrore? quo metu? quae est anus tam delira quae timeat ista, quae vos videlicet, si physica phisica KR Enn. Andr. aechm. 107 non didicissetis, timeretis, Acherunsia acheru sia V templa alta Orci, pallida leti, nubila letio nubila GK 1 (b post o add. K c )R let o nubila V (leto n. B) tenebris loca ? non pudet philosophum in eo gloriari, quod haec non timeat et quod falsa esse cognoverit? e quo intellegi potest, quam acuti natura sint, quoniam haec sine doctrina credituri fuerunt.
8. Philodemus of Gadara, De Morte \ , 3.32-3.39 (2nd cent. BCE - 1st cent. BCE)

9. Lucretius Carus, On The Nature of Things, 1.40, 1.62-1.79, 3.1-3.30, 3.322, 3.1042-3.1044, 5.1-5.54, 5.1161, 5.1169-5.1171, 6.7 (1st cent. BCE - 1st cent. BCE)

10. Philo of Alexandria, On The Eternity of The World, 9 (1st cent. BCE - missingth cent. CE)

9. And according to these men there may be one world spoken of as eternal and another as destructible, destructible in reference to its present arrangement, and eternal as to the conflagration which takes place, since it is rendered immortal by regenerations and periodical revolutions which never cease.
11. Plutarch, On Stoic Self-Contradictions, None (1st cent. CE - 2nd cent. CE)

12. Athenaeus, The Learned Banquet, 546 (2nd cent. CE - 3rd cent. CE)

13. Diogenes Laertius, Lives of The Philosophers, 7.27, 10.117 (3rd cent. CE - 3rd cent. CE)

7.27. He showed the utmost endurance, and the greatest frugality; the food he used required no fire to dress, and the cloak he wore was thin. Hence it was said of him:The cold of winter and the ceaseless rainCome powerless against him: weak the dartof the fierce summer sun or racking painTo bend that iron frame. He stands apartUnspoiled by public feast and jollity:Patient, unwearied night and day doth heCling to his studies of philosophy.Nay more: the comic poets by their very jests at his expense praised him without intending it. Thus Philemon says in a play, Philosophers:This man adopts a new philosophy.He teaches to go hungry: yet he getsDisciples. One sole loaf of bread his food;His best dessert dried figs; water his drink.Others attribute these lines to Poseidippus.By this time he had almost become a proverb. At all events, More temperate than Zeno the philosopher was a current saying about him. Poseidippus also writes in his Men Transported:So that for ten whole daysMore temperate than Zeno's self he seemed. 10.117. Such are his views on celestial phenomena.But as to the conduct of life, what we ought to avoid and what to choose, he writes as follows. Before quoting his words, however, let me go into the views of Epicurus himself and his school concerning the wise man.There are three motives to injurious acts among men – hatred, envy, and contempt; and these the wise man overcomes by reason. Moreover, he who has once become wise never more assumes the opposite habit, not even in semblance, if he can help it. He will be more susceptible of emotion than other men: that will be no hindrance to his wisdom. However, not every bodily constitution nor every nationality would permit a man to become wise.Even on the rack the wise man is happy. He alone will feel gratitude towards friends, present and absent alike, and show it by word and deed.
14. Epicurus, On Nature, 12

15. Epicurus, Letter To Menoeceus, 126, 128-134, 124

16. Epicurus, Letter To Herodotus, 36, 35

17. Epicurus, Vatican Sayings, 41, 78, 33

18. Stoic School, Stoicor. Veter. Fragm., 1.137, 1.563, 3.332

Subjects of this text:

subject book bibliographic info
action,and cult Mackey (2022) 214
action,in pursuit of pleasure Mackey (2022) 214
aetiology Mackey (2022) 214
alexander the great Long (2006) 10
altruism Long (2006) 200
antigonus gonatas Long (2006) 10
apotheosis Frede and Laks (2001) 168
arcesilaus Long (2006) 10
assimilation,to god/gods Allison (2020) 71
assimilation to god Frede and Laks (2001) 168
awareness,and concern Long (2019) 126
awareness,and value Long (2019) 131
belief,empty Mackey (2022) 214
belief,in gods/goddesses Mackey (2022) 214
belief,in pursuit of pleasure Mackey (2022) 214
belief,religious Mackey (2022) 214
causation,cause Long (2006) 187
choice Long (2006) 187
chrysippus Long (2006) 10; Long (2019) 77
cleanthes Long (2006) 10
confession Sorabji (2000) 217
conflagration Long (2019) 77
convention,challenges to Long (2006) 10
cooper,j. Long (2006) 187
cult,action Mackey (2022) 214
cult,cause of Mackey (2022) 214
curiosity Sorabji (2000) 217
de rerum natura (lucretius) Mackey (2022) 214
death,and value Long (2019) 126, 131
death,epicureanism Long (2019) 131
demetrius Long (2019) 70
desire Long (2006) 187
dusōpia,fear of giving offence Sorabji (2000) 217
enkrateia Long (2006) 10
epicureanism,ethics of Long (2006) 187, 200
epicureans,alleged atheism of Gordon (2012) 5
epicurus,as model Allison (2020) 71
epicurus,authority in the de rerum natura Bryan (2018) 225; Wardy and Warren (2018) 225
epicurus,on nature and the self Long (2006) 187, 200
epicurus,value of letters Sorabji (2000) 217
epicurus Long (2019) 70, 73, 74, 77, 126, 131; Mackey (2022) 214
ethics,influence of socrates on Long (2006) 10
euhemerus Frede and Laks (2001) 168
eumenes of pergamum Long (2006) 10
euripides Gordon (2012) 59
frank criticism Sorabji (2000) 217
friendship,divine-human Allison (2020) 71
friendship,epicurean Gordon (2012) 5, 59
friendship Long (2006) 200
frugality Long (2006) 10
glad,clarence e. Sorabji (2000) 217
goal of life Long (2006) 200
god,gods,epicurean Long (2019) 70, 73, 74, 77
god Long (2006) 10
godlikeness,stoic Long (2019) 77
godlikeness Long (2019) 70, 73, 74, 77
gods,apotheosis,deus mortalis Frede and Laks (2001) 168
gods (epicurean),human friendship with Allison (2020) 71
gods (epicurean),involvement in moral formation Allison (2020) 71
goodness,good life Long (2006) 10
greek terms,ἡδονή Gordon (2012) 5
happiness Long (2006) 187, 200
hedonism Long (2006) 187, 200
hellenistic philosophy,ethics of Long (2006) 10
homer Gordon (2012) 59
immortal goods Long (2019) 70, 73, 74, 77
immortality,achieved Long (2019) 73, 77
immortality,deathlessness Long (2019) 77
immortality,desire for Long (2019) 131
immortality,divinity Long (2019) 77
imperishability Long (2019) 70, 73
intellect,mind Frede and Laks (2001) 168
intentionality,doxastic states of Mackey (2022) 214
judgement,as basis of emotions,suspension of,see justice Long (2006) 10
knowledge,epicurean Allison (2020) 71
love and friendship Long (2019) 73
lucretius,devotion to epicurus Wardy and Warren (2018) 225
lucretius Gordon (2012) 5; Mackey (2022) 214
maturity Allison (2020) 71
metrodorus Long (2019) 77
mitsis,p. Long (2006) 200
monarchy Long (2006) 10
moral formation,involvement of god/gods within Allison (2020) 71
moral formation,via imitation Allison (2020) 71
mourning Long (2019) 126
nussbaum,martha Sorabji (2000) 217
odysseus Gordon (2012) 59
paul,st Sorabji (2000) 217
perfection Frede and Laks (2001) 168
phaeacians Gordon (2012) 59
philodemus,epicurean,confession Sorabji (2000) 217
philodemus,epicurean,on frank criticism Sorabji (2000) 217
philosophy,and immortal goods Long (2019) 70, 73, 74
philosophy,and imperishability Long (2019) 77
phronesis Long (2006) 187
plato Long (2019) 70, 77
pleasure Gordon (2012) 5; Long (2006) 187, 200
plutarch Gordon (2012) 59; Long (2019) 77
politics Long (2006) 10
psychological hedonism Mackey (2022) 214
psychological mode,desire Mackey (2022) 214
ptolemy,euergetes Long (2006) 10
rabbow,paul Sorabji (2000) 217
reason Long (2006) 187
sage,epicurean Sorabji (2000) 217
sage,stoic Sorabji (2000) 217
self-mastery Long (2006) 10
self-sufficency Long (2006) 200
seneca (the younger) Gordon (2012) 59
socrates,influence on ethics Long (2006) 10
soul,part,mortal/immortal Frede and Laks (2001) 168
soul Long (2006) 10
soul of cosmos in stoicism Long (2019) 77
sphaerus Long (2006) 10
stoicism,stoics Long (2006) 200
suicide,in epicureanism Long (2019) 126
telos Gordon (2012) 5, 59; Long (2006) 200
theognis Long (2019) 126
therapy,techniques see esp. Sorabji (2000) 217
therapy Sorabji (2000) 217
utilitarianism,utility Long (2006) 187
value,and time Long (2019) 131
value,in epicureanism Long (2019) 73, 74, 77, 131
virtue Long (2006) 10; Long (2019) 73
warren,james Long (2019) 74
wise man Long (2006) 200
zeno of citium,ethics of Long (2006) 10
zeno of citium,stoic,hence different conception of freedom from emotion(apatheia) Sorabji (2000) 217
zeno of citium Long (2006) 10
zeno of sidon,epicurean' Sorabji (2000) 217