The Ancient Mediterranean Religions Index Database

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
aim/goal, of scripture	Ward (2022) 63, 68, 84, 85
goal	Motta and Petrucci (2022) 19, 22, 23, 25, 78, 93, 97, 184, 187, 203
goal, clement of alexandria, church father, apatheia a human	Sorabji (2000) 387
goal, didactic	Clay and Vergados (2022) 307
goal, gutman, h., as missionary	Engberg-Pedersen (2010) 147, 156, 164, 194, 204, 205
goal, intelligibly, vitally, existentially requires cause and	d, Hoine and Martijn (2017) 249, 251
goal, of action, good, as	Joosse (2021) 159
goal, of creation, christ, as	McDonough (2009) 186
goal, of life	Long (2006) 6, 18, 29, 79, 179, 188, 189, 200, 206, 213, 244, 383
goal, of life end or, telos, diogenes of babylon	Sorabji (2000) 170, 171
goal, of life end or, telos, epicurus	Sorabji (2000) 201, 235
goal, of life end or, telos, posidonius	Sorabji (2000) 97, 98
goal, of life, diogenes of babylon, stoic, end or	Sorabji (2000) 170, 171
goal, of life, epicurus, pleasure	Sorabji (2000) 201, 235
goal, of life, pleasure, epicurus, pleasure	Sorabji (2000) 201, 235
goal, of life, telos, end or antipater, end of aiming well distinguished from target	Sorabji (2000) 171
goal, telos end	Ebrey and Kraut (2022) 212, 221, 505
goal, τέλος	Joosse (2021) 55, 66, 208, 215
goal/ideal, of life	Corrigan and Rasimus (2013) 124, 466, 470, 472, 476, 500
goal/telos, of philosophical life	Despotis and Lohr (2022) 204, 219, 275, 279, 284, 298, 299, 308, 326
goals, alchemy, harnessing arts for religious	Janowitz (2002b) 111
goals, and production of code, theodosian, codex theodosianus	Kraemer (2020) 83, 84, 86, 256
goals, collective	Wolfsdorf (2020) 345, 346
goals, education, of girls and women	Hirshman (2009) 56, 89
goals, education, of in increments	Hirshman (2009) 47
goals, education, of policy	Hirshman (2009) 118
goals, education, of reward of the learner	Hirshman (2009) 45, 46
goals, education, of socioeconomic class	Hirshman (2009) 87, 117
goals, education, of theory	Hirshman (2009) 48, 95, 111, 120
goals, education, of travel to acquire	Hirshman (2009) 60, 84, 89
goals, of action	Mackey (2022) 195
goals, of action, aristotle, on	Huffman (2019) 115, 355, 411
goals, of agents	Mackey (2022) 272
goals, of ascent	Janowitz (2002b) 65, 66, 71, 80, 81
goals, of education	Hirshman (2009) 43, 80, 111, 116, 117, 119
goals, of education, jewish, history of	Hirshman (2009) 122
goals, of john chrysostom, exegetical	Azar (2016) 103, 104, 105, 106, 107, 108

List of validated texts:

3 validated results for "goal"

1. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Christ, As goal of creation • Scripture, aim/goal of

Found in books: McDonough (2009) 186; Ward (2022) 68

2. Diogenes Laertius, Lives of The Philosophers, 7.87, 7.101-7.103, 10.118 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Diogenes of Babylon, Stoic, End or goal of life • End or goal of life (telos), Diogenes of Babylon • End or goal of life (telos), Epicurus • End or goal of life (telos), Posidonius • Epicurus, Pleasure goal of life • Pleasure, Epicurus, pleasure goal of life • goal of life

Found in books: Long (2006) 18, 29, 213; Sorabji (2000) 97, 170, 201

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.
7.101. And they say that only the morally beautiful is good. So Hecato in his treatise On Goods, book iii., and Chrysippus in his work On the Morally Beautiful. They hold, that is, that virtue and whatever partakes of virtue consists in this: which is equivalent to saying that all that is good is beautiful, or that the term good has equal force with the term beautiful, which comes to the same thing. Since a thing is good, it is beautiful; now it is beautiful, therefore it is good. They hold that all goods are equal and that all good is desirable in the highest degree and admits of no lowering or heightening of intensity. of things that are, some, they say, are good, some are evil, and some neither good nor evil (that is, morally indifferent). 7.102. Goods comprise the virtues of prudence, justice, courage, temperance, and the rest; while the opposites of these are evils, namely, folly, injustice, and the rest. Neutral (neither good nor evil, that is) are all those things which neither benefit nor harm a man: such as life, health, pleasure, beauty, strength, wealth, fair fame and noble birth, and their opposites, death, disease, pain, ugliness, weakness, poverty, ignominy, low birth, and the like. This Hecato affirms in his De fine, book vii., and also Apollodorus in his Ethics, and Chrysippus. For, say they, such things (as life, health, and pleasure) are not in themselves goods, but are morally indifferent, though falling under the species or subdivision things preferred. 7.103. For as the property of hot is to warm, not to cool, so the property of good is to benefit, not to injure; but wealth and health do no more benefit than injury, therefore neither wealth nor health is good. Further, they say that that is not good of which both good and bad use can be made; but of wealth and health both good and bad use can be made; therefore wealth and health are not goods. On the other hand, Posidonius maintains that these things too are among goods. Hecato in the ninth book of his treatise On Goods, and Chrysippus in his work On Pleasure, deny that pleasure is a good either; for some pleasures are disgraceful, and nothing disgraceful is good.' "
10.118. When on the rack, however, he will give vent to cries and groans. As regards women he will submit to the restrictions imposed by the law, as Diogenes says in his epitome of Epicurus' ethical doctrines. Nor will he punish his servants; rather he will pity them and make allowance on occasion for those who are of good character. The Epicureans do not suffer the wise man to fall in love; nor will he trouble himself about funeral rites; according to them love does not come by divine inspiration: so Diogenes in his twelfth book. The wise man will not make fine speeches. No one was ever the better for sexual indulgence, and it is well if he be not the worse."'. None

3. None, None, nan
Tagged with subjects: • End or goal of life (telos), Epicurus • Epicurus, Pleasure goal of life • Pleasure, Epicurus, pleasure goal of life • goal of life • goal/telos of philosophical life • goals, personal

Found in books: Despotis and Lohr (2022) 284; Hockey (2019) 74; Long (2006) 79, 179, 188, 189, 200; Sorabji (2000) 201

Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

Tiresias: The Ancient Mediterranean Religions Source Database