| 1. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 50 |
| 2. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love Found in books: Sorabji (2000) 50 |
| 3. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 208, 283, 413 |
4. Cicero, Tusculan Disputations, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 50, 52| 4.61. quaedam autem sunt aegritudines, quas levare illa ulla V rec medicina nullo modo possit, ut, si quis aegre ferat nihil in se esse virtutis, nihil animi, nihil officii, nihil honestatis, propter mala is is ex si G 2 agatur G 1 quidem angatur, sed alia quaedam sit ad eum admovenda curatio, et talis quidem, quae possit esse omnium etiam de ceteris rebus discrepantium philosophorum. inter omnis enim convenire oportet commotiones animorum a recta ratione aversas esse vitiosas, vitiosas om. V 3 ut, etiamsi vel mala sint illa, quae quae ex quem V 3 metum aegritudinemve, vel vel ...17 vel Bentl. nec ... nec bona, quae cupiditatem laetitiamve moveant, tamen sit vitiosa ipsa commotio. constantem enim quendam volumus, sedatum, gravem, humana omnia spernentem spernentem Anon. ap. Lb. illum esse, quem prementem (praem. GKH)X ( vix Cice- ronianum, licet Sen. de ira 3, 6, 1 dicat : animus quietus semper, omnia infra se premens cf. Tusc. p. 405, 20 omnia subter se habet) praemeditantem Se. magimum et fortem virum virum add. G 3 dicimus. talis autem nec maerens nec timens nec cupiens nec gestiens esse quisquam potest. eorum enim haec sunt, qui eventus quae ventus G 1 ( corr. 1 ) V 1 ( corr. 3 ) humanos superiores quam suos animos esse ducunt. ducunt s di- cunt X | |
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5. Cicero, De Finibus, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 52 | 2.27. Still, do not let us stickle about form. Epicurus despises the niceties of dialectic; his style neglects distinctions; we must humour him in this, provided that his meaning is correct. But for my own part I cannot cordially approve, I merely tolerate, a philosopher who talks of setting bounds to the desires. Is it possible for desire to be kept within bounds? It ought to be destroyed, uprooted altogether. On your principle there is no form of desire whose possessor could not be morally approved. He will be a miser â within limits; an adulterer â in moderation; and a sensualist to correspond. What sort of a philosophy is this, that instead of dealing wickedness its death-blow, is satisfied with moderating our vices? Albeit I quite approve the substance of this classification; it is the form of it to which I take exception. Let him speak of the first class as 'the needs of nature,' and keep the term 'desire' for another occasion, to be put on trial for its life when he comes to deal with Avarice, Intemperance, and all the major vices. |
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6. Cicero, On The Ends of Good And Evil, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 52| 2.27. sed hoc sane concedamus. contemnit enim enim om. BE disserendi elegantiam, confuse loquitur. gerendus est mos, modo recte sentiat. et quidem et quidem ARN equidem BEV illud ipsum non nimium probo et tantum tantum A tamen (tn = tamen, pro tm = tantum) patior, philosophum loqui de cupiditatibus finiendis. an potest cupiditas finiri? tollenda est atque extrahenda radicitus. quis est enim, in quo sit cupiditas, quin quin qui N 1 V qui non BE recte cupidus dici possit? ergo et avarus erit, sed finite, et adulter, verum habebit modum, et luxuriosus eodem modo. qualis ista philosophia est, quae non interitum afferat pravitatis, sed sit contenta mediocritate vitiorum? quamquam in hac divisione rem ipsam rem ipsam (ips in ras. ) N remissam BERV remissionem A prorsus probo, probam A 1 reprobo A 2 elegantiam desidero. appellet haec desideria naturae, cupiditatis nomen servet alio, ut eam, cum de avaritia, cum de intemperantia, cum de maximis vitiis loquetur, tamquam capitis accuset. | 2.27. Still, do not let us stickle about form. Epicurus despises the niceties of dialectic; his style neglects distinctions; we must humour him in this, provided that his meaning is correct. But for my own part I cannot cordially approve, I merely tolerate, a philosopher who talks of setting bounds to the desires. Is it possible for desire to be kept within bounds? It ought to be destroyed, uprooted altogether. On your principle there is no form of desire whose possessor could not be morally approved. He will be a miser â within limits; an adulterer â in moderation; and a sensualist to correspond. What sort of a philosophy is this, that instead of dealing wickedness its death-blow, is satisfied with moderating our vices? Albeit I quite approve the substance of this classification; it is the form of it to which I take exception. Let him speak of the first class as 'the needs of nature,' and keep the term 'desire' for another occasion, to be put on trial for its life when he comes to deal with Avarice, Intemperance, and all the major vices. |
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| 7. Andronicus of Rhodes, On Emotions, None (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 48 |
8. Philo of Alexandria, Who Is The Heir, 21 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love Found in books: Sorabji (2000) 51 | 21. because all the wise are dear to God, and especially those who are wise with the wisdom of the most sacred giving of the law. And freedom of speech is nearly akin to friendship; since to whom would any one speak with more freedom than to his own friend? very appropriately therefore is Moses spoken of in the scriptures as dear to God, when he goes through an account of all the dangers which he had incurred by reason of his boldness, in such a way that they seem to deserve to be attributed to friendship rather than to arrogance; for audacity belongs to the character of the arrogant man; but good confidence belongs to the friend. VI. |
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| 9. Philo of Alexandria, Questions On Genesis, 2.57 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love Found in books: Sorabji (2000) 51 |
10. Lucretius Carus, On The Nature of Things, 4.1084-4.1120 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love Found in books: Sorabji (2000) 283| 4.1084. sed leviter poenas frangit Venus inter amorem 4.1085. blandaque refrenat morsus admixta voluptas. 4.1086. namque in eo spes est, unde est ardoris origo, 4.1087. restingui quoque posse ab eodem corpore flammam. 4.1088. quod fieri contra totum natura repugnat; 4.1089. unaque res haec est, cuius quam plurima habemus, 4.1090. tam magis ardescit dira cuppedine pectus. 4.1091. nam cibus atque umor membris adsumitur intus; 4.1092. quae quoniam certas possunt obsidere partis, 4.1093. hoc facile expletur laticum frugumque cupido. 4.1094. ex hominis vero facie pulchroque colore 4.1095. nil datur in corpus praeter simulacra fruendum 4.1096. tenvia; quae vento spes raptast saepe misella. 4.1097. ut bibere in somnis sitiens quom quaerit et umor 4.1098. non datur, ardorem qui membris stinguere possit, 4.1099. sed laticum simulacra petit frustraque laborat 4.1100. in medioque sitit torrenti flumine potans, 4.1101. sic in amore Venus simulacris ludit amantis, 4.1102. nec satiare queunt spectando corpora coram 4.1103. nec manibus quicquam teneris abradere membris 4.1104. possunt errantes incerti corpore toto. 4.1105. denique cum membris conlatis flore fruuntur 4.1106. aetatis, iam cum praesagit gaudia corpus 4.1107. atque in eost Venus ut muliebria conserat arva, 4.1108. adfigunt avide corpus iunguntque salivas 4.1109. oris et inspirant pressantes dentibus ora, 4.1110. ne quiquam, quoniam nihil inde abradere possunt 4.1111. nec penetrare et abire in corpus corpore toto; 4.1112. nam facere inter dum velle et certare videntur. 4.1113. usque adeo cupide in Veneris compagibus haerent, 4.1114. membra voluptatis dum vi labefacta liquescunt. 4.1115. tandem ubi se erupit nervis coniecta cupido, 4.1116. parva fit ardoris violenti pausa parumper. 4.1117. inde redit rabies eadem et furor ille revisit, 4.1118. cum sibi quod cupiant ipsi contingere quaerunt, 4.1119. nec reperire malum id possunt quae machina vincat. 4.1120. usque adeo incerti tabescunt volnere caeco. | |
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| 11. Epictetus, Enchiridion, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 51 |
12. New Testament, 1 Corinthians, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Černušková (2016) 331| 6.18. φεύγετε τὴν πορνείαν· πᾶν ἁμάρτημα ὃ ἐὰν ποιήσῃ ἄνθρωπος ἐκτὸς τοῦ σώματός ἐστιν, ὁ δὲ πορνεύων εἰς τὸ ἴδιον σῶμα ἁμαρτάνει. | 6.18. Flee sexual immorality! "Every sin that a man doesis outside the body," but he who commits sexual immorality sins againsthis own body. |
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| 13. Seneca The Younger, De Beneficiis, 4.34 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love Found in books: Sorabji (2000) 53 |
| 14. New Testament, Galatians, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •freedom, sexual Found in books: Černušková (2016) 331 |
15. New Testament, Romans, 6.14, 7.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •freedom, sexual Found in books: Černušková (2016) 331| 6.14. ἁμαρτία γὰρ ὑμῶν οὐ κυριεύσει, οὐ γάρ ἐστε ὑπὸ νόμον ἀλλὰ ὑπὸ χάριν. 7.18. οἶδα γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐμοί, τοῦτʼ ἔστιν ἐν τῇ σαρκί μου, ἀγαθόν· τὸ γὰρ θέλειν παράκειταί μοι, τὸ δὲ κατεργάζεσθαι τὸ καλὸν οὔ· | 6.14. For sin will not have dominion over you. For you are not under law, but under grace. 7.18. For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I don't find it doing that which is good. |
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| 16. Plutarch, On Common Conceptions Against The Stoics, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 171 |
| 17. Plutarch, On Moral Virtue, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love Found in books: Sorabji (2000) 52 |
| 18. Plutarch, How A Man May Become Aware of His Progress In Virtue, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •zeno of citium, stoic, sexual dreams, freedom from Found in books: Sorabji (2000) 413 |
19. New Testament, Ephesians, 1.4-1.5, 1.22, 4.12-4.13, 4.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •freedom, sexual Found in books: Černušková (2016) 331| 1.4. καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ πρὸ καταβολῆς κόσμου, εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατενώπιον αὐτοῦ ἐν ἀγάπῃ, 1.5. προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ Ἰησοῦ Χριστοῦ εἰς αὐτόν, κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ, 1.22. καὶ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ, καὶ αὐτὸν ἔδωκεν κεφαλὴν ὑπὲρ πάντα τῇ ἐκκλησίᾳ, 4.12. πρὸς τὸν καταρτισμὸν τῶν ἁγίων εἰς ἔργον διακονίας, εἰς οἰκοδομὴν τοῦ σώματος τοῦ χριστοῦ, 4.13. μέχρι καταντήσωμεν οἱ πάντες εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως τοῦ υἱοῦ τοῦ θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ χριστοῦ, 4.24. καὶ ἐνδύσασθαι τὸν καινὸν ἄνθρωπον τὸν κατὰ θεὸν κτισθέντα ἐν δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας. | 1.4. even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 1.5. having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire, 1.22. He put all things in subjection under his feet, and gave him to be head over all things for the assembly, 4.12. for the perfecting of the saints, to the work of serving, to the building up of the body of Christ; 4.13. until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ; 4.24. and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth. |
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20. New Testament, Philippians, 3.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •freedom, sexual Found in books: Černušková (2016) 331| 3.20. ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, ἐξ οὗ καὶ σωτῆρα ἀπεκδεχόμεθα κύριον Ἰησοῦν Χριστόν, | 3.20. For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ; |
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| 21. Epictetus, Discourses, 1.6.9, 1.10.13, 1.18.23, 2.5.23, 2.6.9-2.6.10, 2.11.22, 2.12.12, 2.18.12-2.18.14, 2.20.20, 2.24.16, 3.2.5, 3.7.5, 3.7.7, 3.7.27, 3.16.3, 3.19.1, 3.23.30, 3.23.37, 4.1.15-4.1.18, 4.4.45-4.4.48, 4.9.10, 4.10.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love •zeno of citium, stoic, sexual dreams, freedom from Found in books: Sorabji (2000) 51, 52, 53, 281, 413 |
| 22. Seneca The Younger, De Constantia Sapientis, 15.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love Found in books: Sorabji (2000) 52 |
| 23. Seneca The Younger, On Anger, 1.16.7, 2.2.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love Found in books: Sorabji (2000) 50 |
| 24. Seneca The Younger, On Leisure, 13.2-13.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love Found in books: Sorabji (2000) 53 |
| 25. Seneca The Younger, De Vita Beata (Dialogorum Liber Vii), 16.3, 23.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love Found in books: Sorabji (2000) 171 |
| 26. Seneca The Younger, Letters, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 171 |
| 27. Seneca The Younger, Natural Questions, 2.59.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love Found in books: Sorabji (2000) 50 |
| 28. Alexander of Aphrodisias, Commentaries On Eight Books of Aristotle'S Topics, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 48 |
| 29. Gellius, Attic Nights, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love Found in books: Sorabji (2000) 50 |
| 30. Sextus, Against The Mathematicians, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love Found in books: Sorabji (2000) 281 |
| 31. Clement of Alexandria, Miscellanies, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Černušková (2016) 331 |
| 32. Diogenes Laertius, Lives of The Philosophers, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 52 |
| 33. Porphyry, Aids To The Study of The Intelligibles, 32 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •zeno of citium, stoic, sexual dreams, freedom from Found in books: Sorabji (2000) 414 |
| 34. Plotinus, Enneads, 6.7.35 (24-6) (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love Found in books: Sorabji (2000) 50 |
| 35. Lactantius, Divine Institutes, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love Found in books: Sorabji (2000) 49 |
36. Augustine, Confessions, 10.30, 10.33, 10.35.55 (4th cent. CE - 5th cent. CE) Tagged with subjects: •zeno of citium, stoic, sexual dreams, freedom from Found in books: Sorabji (2000) 413, 414 | 10.30. 41. Verily, You command that I should be continent from the lust of the flesh, and the lust of the eyes, and the pride of life. You have commanded me to abstain from concubinage; and as to marriage itself, You have advised something better than You have allowed. And because You gave it, it was done; and that before I became a dispenser of Your sacrament. But there still exist in my memory - of which I have spoken much - the images of such things as my habits had fixed there; and these rush into my thoughts, though strengthless, when I am awake; but in sleep they do so not only so as to give pleasure, but even to obtain consent, and what very nearly resembles reality. Yea, to such an extent prevails the illusion of the image, both in my soul and in my flesh, that the false persuade me, when sleeping, unto that which the true are not able when waking. Am I not myself at that time, O Lord my God? And there is yet so much difference between myself and myself, in that instant wherein I pass back from waking to sleeping, or return from sleeping to waking! Where, then, is the reason which when waking resists such suggestions? And if the things themselves be forced on it, I remain unmoved. Is it shut up with the eyes? Or is it put to sleep with the bodily senses? But whence, then, comes it to pass, that even in slumber we often resist, and, bearing our purpose in mind, and continuing most chastely in it, yield no assent to such allurements? And there is yet so much difference that, when it happens otherwise, upon awaking we return to peace of conscience; and by this same diversity do we discover that it was not we that did it, while we still feel sorry that in some way it was done in us. 42. Is not Your hand able, O Almighty God, to heal all the diseases of my soul, and by Your more abundant grace to quench even the lascivious motions of my sleep? You will increase in me, O Lord, Your gifts more and more, that my soul may follow me to You, disengaged from the bird-lime of concupiscence; that it may not be in rebellion against itself, and even in dreams not simply not, through sensual images, commit those deformities of corruption, even to the pollution of the flesh, but that it may not even consent unto them. For it is no great thing for the Almighty, who is able to do . . . above all that we ask or think, Ephesians 3:20 to bring it about that no such influence - not even so slight a one as a sign might restrain - should afford gratification to the chaste affection even of one sleeping; and that not only in this life, but at my present age. But what I still am in this species of my ill, have I confessed unto my good Lord; rejoicing with trembling in that which You have given me, and bewailing myself for that wherein I am still imperfect; trusting that You will perfect Your mercies in me, even to the fullness of peace, which both that which is within and that which is without shall have with You, when death is swallowed up in victory. 1 Corinthians 15:54 10.33. 49. The delights of the ear had more powerfully inveigled and conquered me, but You unbound and liberate me. Now, in those airs which Your words breathe soul into, when sung with a sweet and trained voice, do I somewhat repose; yet not so as to cling to them, but so as to free myself when I wish. But with the words which are their life do they, that they may gain admission into me, strive after a place of some honour in my heart; and I can hardly assign them a fitting one. Sometimes I appear to myself to give them more respect than, is fitting, as I perceive that our minds are more devoutly and earnestly elevated into a flame of piety by the holy words themselves when they are thus sung, than when they are not; and that all affections of our spirit, by their own diversity, have their appropriate measures in the voice and singing, wherewith by I know not what secret relationship they are stimulated. But the gratification of my flesh, to which the mind ought never to be given over to be enervated, often beguiles me, while the sense does not so attend on reason as to follow her patiently; but having gained admission merely for her sake, it strives even to run on before her, and be her leader. Thus in these things do I sin unknowing, but afterwards do I know it. 50. Sometimes, again, avoiding very earnestly this same deception, I err out of too great preciseness; and sometimes so much as to desire that every air of the pleasant songs to which David's Psalter is often used, be banished both from my ears and those of the Church itself; and that way seemed unto me safer which I remembered to have been often related to me of Athanasius, Bishop of Alexandria, who obliged the reader of the psalm to give utterance to it with so slight an inflection of voice, that it was more like speaking than singing. Notwithstanding, when I call to mind the tears I shed at the songs of Your Church, at the outset of my recovered faith, and how even now I am moved not by the singing but by what is sung, when they are sung with a clear and skilfully modulated voice, I then acknowledge the great utility of this custom. Thus vacillate I between dangerous pleasure and tried soundness; being inclined rather (though I pronounce no irrevocable opinion upon the subject) to approve of the use of singing in the church, that so by the delights of the ear the weaker minds may be stimulated to a devotional frame. Yet when it happens to me to be more moved by the singing than by what is sung, I confess myself to have sinned criminally, and then I would rather not have heard the singing. See now the condition I am in! Weep with me, and weep for me, you who so control your inward feelings as that good results ensue. As for you who do not thus act, these things concern you not. But You, O Lord my God, give ear, behold and see, and have mercy upon me, and heal me, - Thou, in whose sight I have become a puzzle to myself; and this is my infirmity. |
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| 37. Augustine, Against Julian, 2.7.20, 4.14.72, 5.10.42 (4th cent. CE - 5th cent. CE) Tagged with subjects: •zeno of citium, stoic, sexual dreams, freedom from Found in books: Sorabji (2000) 413 |
| 38. Augustine, De Sermone Domini In Monte Secundum Matthaeum, 1.12.33-1.12.34 (4th cent. CE - 5th cent. CE) Tagged with subjects: •zeno of citium, stoic, sexual dreams, freedom from Found in books: Sorabji (2000) 414 |
| 39. Hermeias of Alexandria, In Platonis Phaedrum Scholia,, 33.11 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love Found in books: Sorabji (2000) 283 |
| 40. Augustine, On The Holy Trinity, 12.12 (4th cent. CE - 5th cent. CE) Tagged with subjects: •zeno of citium, stoic, sexual dreams, freedom from Found in books: Sorabji (2000) 414 |
41. Augustine, The City of God, 14.16 (4th cent. CE - 5th cent. CE) Tagged with subjects: •zeno of citium, stoic, sexual dreams, freedom from Found in books: Sorabji (2000) 413 | 14.16. Although, therefore, lust may have many objects, yet when no object is specified, the word lust usually suggests to the mind the lustful excitement of the organs of generation. And this lust not only takes possession of the whole body and outward members, but also makes itself felt within, and moves the whole man with a passion in which mental emotion is mingled with bodily appetite, so that the pleasure which results is the greatest of all bodily pleasures. So possessing indeed is this pleasure, that at the moment of time in which it is consummated, all mental activity is suspended. What friend of wisdom and holy joys, who, being married, but knowing, as the apostle says, how to possess his vessel in santification and honor, not in the disease of desire, as the Gentiles who know not God, 1 Thessalonians 4:4 would not prefer, if this were possible , to beget children without this lust, so that in this function of begetting offspring the members created for this purpose should not be stimulated by the heat of lust, but should be actuated by his volition, in the same way as his other members serve him for their respective ends? But even those who delight in this pleasure are not moved to it at their own will, whether they confine themselves to lawful or transgress to unlawful pleasures; but sometimes this lust importunes them in spite of themselves, and sometimes fails them when they desire to feel it, so that though lust rages in the mind, it stirs not in the body. Thus, strangely enough, this emotion not only fails to obey the legitimate desire to beget offspring, but also refuses to serve lascivious lust; and though it often opposes its whole combined energy to the soul that resists it, sometimes also it is divided against itself, and while it moves the soul, leaves the body unmoved. |
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| 42. Augustine, Commentary On Genesis, 9.14.25, 12.15.31 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love •zeno of citium, stoic, sexual dreams, freedom from Found in books: Sorabji (2000) 47, 414 |
| 43. Jerome, Commentaria In Matthaeum (Commentaria In Evangelium S. Matthaei), None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 414 |
| 44. Damaskios, In Philebum, 87.1-87.4 (5th cent. CE - 6th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love Found in books: Sorabji (2000) 50 |
| 45. Proclus, Commentary On Plato'S Republic, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love Found in books: Sorabji (2000) 50 |
| 46. Stobaeus, Eclogues, None Tagged with subjects: •nan Found in books: Sorabji (2000) 281 |
| 47. Aquinas, Thomas, Summa Theologiae, None Tagged with subjects: •nan Found in books: Sorabji (2000) 47 |
| 48. Augustine, New Sermon, Mainz, Ed.Dolbeau, 41 (3) Tagged with subjects: •zeno of citium, stoic, sexual dreams, freedom from Found in books: Sorabji (2000) 413 |
| 49. Anon., Scholium On Aristotle, Nicomachean Ethics, None Tagged with subjects: •nan Found in books: Sorabji (2000) 283 |
| 51. Anon., Epicurea, Ed.Usener, None Tagged with subjects: •nan Found in books: Sorabji (2000) 283 |
| 52. Athenaeus, Sophists At Dinner, None Tagged with subjects: •nan Found in books: Sorabji (2000) 49 |
