| 1. Sappho, Fragments, 47 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •friendship, value of Found in books: Graver (2007) 185 |
| 2. Sappho, Fragments, 47 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •friendship, value of Found in books: Graver (2007) 185 |
| 3. Xenophon, Memoirs, 2.5 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •money, and value of friendship Found in books: Wolfsdorf (2020) 581 |
| 4. Xenophon, Symposium, 4.44, 4.56-4.64, 8.4-8.6 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •money, and value of friendship Found in books: Wolfsdorf (2020) 581 |
5. Cicero, On The Ends of Good And Evil, 3.70 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •friendship, value of Found in books: Graver (2007) 181| 3.70. Amicitiam autem adhibendam esse censent, quia sit ex eo genere, quae prosunt. quamquam autem in amicitia alii dicant aeque caram esse sapienti rationem amici ac suam, alii autem sibi cuique cariorem suam, tamen hi quoque posteriores fatentur alienum esse a iustitia, ad quam nati esse videamur, detrahere quid de aliquo, quod sibi adsumat. minime vero probatur huic disciplinae, de qua loquor, aut iustitiam aut amicitiam propter utilitates adscisci aut probari. eaedem enim utilitates poterunt eas labefactare atque pervertere. etenim nec iustitia nec amicitia iustitia nec amicitia Mdv. iusticie nec amicicie esse omnino poterunt, poterunt esse omnino BE nisi ipsae per se expetuntur. expetantur V | 3.70. "They recommend the cultivation of friendship, classing it among 'things beneficial.' In friendship some profess that the Wise Man will hold his friends' interests as dear as his own, while others say that a man's own interests must necessarily be dearer to him; at the same time the latter admit that to enrich oneself by another's loss is an action repugt to that justice towards which we seem to possess a natural propensity. But the school I am discussing emphatically rejects the view that we adopt or approve either justice or friendship for the sake of their utility. For if it were so, the same claims of utility would be able to undermine and overthrow them. In fact the very existence of both justice and friendship will be impossible if they are not desired for their own sake. |
|
| 6. Seneca The Younger, Letters, 9.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •friendship, value of Found in books: Graver (2007) 183 |
7. Diogenes Laertius, Lives of The Philosophers, 2.6, 6.10-6.13, 7.130 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •money, and value of friendship •friendship, value of Found in books: Graver (2007) 185; Wolfsdorf (2020) 581 | 2.6. 3. ANAXAGORASAnaxagoras, the son of Hegesibulus or Eubulus, was a native of Clazomenae. He was a pupil of Anaximenes, and was the first who set mind above matter, for at the beginning of his treatise, which is composed in attractive and dignified language, he says, All things were together; then came Mind and set them in order. This earned for Anaxagoras himself the nickname of Nous or Mind, and Timon in his Silli says of him:Then, I ween, there is Anaxagoras, a doughty champion, whom they call Mind, because forsooth his was the mind which suddenly woke up and fitted closely together all that had formerly been in a medley of confusion.He was eminent for wealth and noble birth, and furthermore for magimity, in that he gave up his patrimony to his relations. 6.10. For he fell in with some youths from Pontus whom the fame of Socrates had brought to Athens, and he led them off to Anytus, whom he ironically declared to be wiser than Socrates; whereupon (it is said) those about him with much indignation drove Anytus out of the city. If he saw a woman anywhere decked out with ornaments, he would hasten to her house and bid her husband bring out his horse and arms, and then, if the man possessed them, let his extravagance alone, for (he said) the man could with these defend himself; but, if he had none, he would bid him strip off the finery.Favourite themes with him were the following. He would prove that virtue can be taught; that nobility belongs to none other than the virtuous. 6.11. And he held virtue to be sufficient in itself to ensure happiness, since it needed nothing else except the strength of a Socrates. And he maintained that virtue is an affair of deeds and does not need a store of words or learning; that the wise man is self-sufficing, for all the goods of others are his; that ill repute is a good thing and much the same as pain; that the wise man will be guided in his public acts not by the established laws but by the law of virtue; that he will also marry in order to have children from union with the handsomest women; furthermore that he will not disdain to love, for only the wise man knows who are worthy to be loved. 6.12. Diocles records the following sayings of his: To the wise man nothing is foreign or impracticable. A good man deserves to be loved. Men of worth are friends. Make allies of men who are at once brave and just. Virtue is a weapon that cannot be taken away. It is better to be with a handful of good men fighting against all the bad, than with hosts of bad men against a handful of good men. Pay attention to your enemies, for they are the first to discover your mistakes. Esteem an honest man above a kinsman. Virtue is the same for women as for men. Good actions are fair and evil actions foul. Count all wickedness foreign and alien. 6.13. Wisdom is a most sure stronghold which never crumbles away nor is betrayed. Walls of defence must be constructed in our own impregnable reasonings. He used to converse in the gymnasium of Cynosarges (White hound) at no great distance from the gates, and some think that the Cynic school derived its name from Cynosarges. Antisthenes himself too was nicknamed a hound pure and simple. And he was the first, Diocles tells us, to double his cloak and be content with that one garment and to take up a staff and a wallet. Neanthes too asserts that he was the first to double his mantle. Sosicrates, however, in the third book of his Successions of Philosophers says this was first done by Diodorus of Aspendus, who also let his beard grow and used a staff and a wallet. 7.130. Their definition of love is an effort toward friendliness due to visible beauty appearing, its sole end being friendship, not bodily enjoyment. At all events, they allege that Thrasonides, although he had his mistress in his power, abstained from her because she hated him. By which it is shown, they think, that love depends upon regard, as Chrysippus says in his treatise of Love, and is not sent by the gods. And beauty they describe as the bloom or flower of virtue.of the three kinds of life, the contemplative, the practical, and the rational, they declare that we ought to choose the last, for that a rational being is expressly produced by nature for contemplation and for action. They tell us that the wise man will for reasonable cause make his own exit from life, on his country's behalf or for the sake of his friends, or if he suffer intolerable pain, mutilation, or incurable disease. |
|
| 8. Papyri, P.Mich. Ii, 9.575 Tagged with subjects: •nan Found in books: Gabrielsen and Paganini (2021) 57, 233 |
| 9. Epigraphykloppenborg And Ascough 2011 , Kloppenborg And Ascough 2011 , 61 Tagged with subjects: •friendship, value of, in associations, Found in books: Gabrielsen and Paganini (2021) 57 |
| 10. Epigraphy, Petrovic And Petrovic 2018, 0 Tagged with subjects: •friendship, value of, in associations, Found in books: Gabrielsen and Paganini (2021) 114, 196, 233 |
| 11. Epigraphy, Ig 12.1, 155 Tagged with subjects: •friendship, value of, in associations, Found in books: Gabrielsen and Paganini (2021) 17 |
| 12. Idomeneus of Lampsacus, Apud D., 50.2.60 Tagged with subjects: •money, and value of friendship Found in books: Wolfsdorf (2020) 581 |
| 13. Epigraphy, Stratonikeia, 1101 Tagged with subjects: •friendship, value of, in associations, Found in books: Gabrielsen and Paganini (2021) 62 |
| 14. Epigraphy, Smyrna, 218 Tagged with subjects: •friendship, value of, in associations, Found in books: Gabrielsen and Paganini (2021) 114 |
| 15. Epigraphy, Seg, 31.122 Tagged with subjects: •friendship, value of, in associations, Found in books: Gabrielsen and Paganini (2021) 56, 114 |
| 16. Epigraphy, Ig Ii2, 1343, 1361, 1368-1369 Tagged with subjects: •nan Found in books: Gabrielsen and Paganini (2021) 56, 57, 114 |
| 17. Epigraphy, Ig Vii, 2808 Tagged with subjects: •friendship, value of, in associations, Found in books: Gabrielsen and Paganini (2021) 56 |
| 18. Epigraphy, Ig 9.12.3, 670 Tagged with subjects: •friendship, value of, in associations, Found in books: Gabrielsen and Paganini (2021) 57 |
| 19. Epigraphy, Cil, 14.2112 Tagged with subjects: •friendship, value of, in associations, Found in books: Gabrielsen and Paganini (2021) 233 |
| 20. Epigraphy, Cid, 167 Tagged with subjects: •friendship, value of, in associations, Found in books: Gabrielsen and Paganini (2021) 56 |
| 21. Stobaeus, Eclogues, None Tagged with subjects: •nan Found in books: Graver (2007) 180 |
| 22. Epigraphy, Ig, 3.209-3.210 Tagged with subjects: •friendship, value of, in associations, Found in books: Gabrielsen and Paganini (2021) 17 |
| 23. Epigraphy, Inscr. De Delos, 1520 Tagged with subjects: •friendship, value of, in associations, Found in books: Gabrielsen and Paganini (2021) 17 |
| 24. Epigraphy, Ig Xii,3, 330 Tagged with subjects: •friendship, value of, in associations, Found in books: Gabrielsen and Paganini (2021) 62 |
| 25. Papyri, P.Lund, 4.11 Tagged with subjects: •friendship, value of, in associations, Found in books: Gabrielsen and Paganini (2021) 57 |
