1. Hebrew Bible, Song of Songs, 4.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •gregory of nyssa, homilies on the song of songs •gregory of nyssa, and vision Found in books: Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 111| 4.1. "מַה־יָּפוּ דֹדַיִךְ אֲחֹתִי כַלָּה מַה־טֹּבוּ דֹדַיִךְ מִיַּיִן וְרֵיחַ שְׁמָנַיִךְ מִכָּל־בְּשָׂמִים׃", 4.1. "הִנָּךְ יָפָה רַעְיָתִי הִנָּךְ יָפָה עֵינַיִךְ יוֹנִים מִבַּעַד לְצַמָּתֵךְ שַׂעְרֵךְ כְּעֵדֶר הָעִזִּים שֶׁגָּלְשׁוּ מֵהַר גִּלְעָד׃", | 4.1. Behold, thou art fair, my love; behold, thou art fair; Thine eyes are as doves behind thy veil; Thy hair is as a flock of goats, that trail down from mount Gilead. |
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| 2. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 83 |
3. Plato, Parmenides, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 97, 106| 132b. πᾶσιν ἕτερον, ᾧ ταῦτα πάντα μεγάλα ἔσται· καὶ οὐκέτι δὴ ἓν ἕκαστόν σοι τῶν εἰδῶν ἔσται, ἀλλὰ ἄπειρα τὸ πλῆθος. | 132b. and another again in addition to these, by reason of which they are all great; and each of your ideas will no longer be one, but their number will be infinite. |
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| 4. Plato, Alcibiades I, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •gregory of nyssa, neoplatonism Found in books: Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 116 |
| 5. Aristotle, Metaphysics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 104 |
| 6. Theophrastus, On The Senses, 52-53 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 111 |
| 7. Aristotle, Soul, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 106 |
8. Cicero, Tusculan Disputations, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 207| 2.30. haec est copia verborum, quod omnes uno verbo malum appellamus, id tot modis posse dicere. definis tu mihi, non tollis dolorem, cum dicis asperum, contra naturam, vix quod ferri tolerarique tollerarique G( ) RV possit; nec mentiris; sed re succumbere non oportebat verbis gloriantem. dum du in r. V rec del. Lb. nihil bonum nisi quod honestum, nihil malum si quod ... malum add. V c nisi quod turpe— optare hoc quidem est, non docere; docere oce in r. V 1 illud et melius et verius, omnia quae natura aspernetur aspernetur V 2 aspernatur X in malis esse, quae adsciscat, in bonis. hoc posito et verborum concertatione concertatione V (m eras. ) sublata tantum tamen excellet illud quod recte rite H amplexantur isti, quod honestum, quod rectum, quod decorum appellamus, quod idem interdum virtutis nomine amplectimur, ut omnia praeterea, quae bona corporis et fortunae fortunae V c furtunae X putantur, perexigua et minuta videantur, nihil melius aut verius dici queunt quam omnia quae... 20 videantur H igitur ne malum quidem quidem V (l litt. er.) ullum, illum G 1 nec si in unum locum add. Se. (nec malum ullum, ne si in unum quidem locum Ba. ) conlata omnia sint, cum turpitudinis malo comparanda. | |
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| 9. Septuagint, Ecclesiasticus (Siracides), 69, 290 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 95, 102, 105, 108 |
10. Cicero, De Finibus, 3.41, 4.20, 4.72, 5.16-5.20 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; basil, gregory of nazianzus, and gregory of nyssa for some purposes •gregory of nyssa, church father, apatheia an ideal, but metriopatheia can sometimes be apatheia in a secondary sense Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 207 | 3.41. "Well, then," resumed Cato, "these principles established there follows a great dispute, which on the side of the Peripatetics was carried on with no great pertinacity (in fact their ignorance of logic renders their habitual style of discourse somewhat deficient in cogency); but your leader Carneades with his exceptional proficiency in logic and his consummate eloquence brought the controversy to a head. Carneades never ceased to contend that on the whole soâcalled 'problem of good and evil,' there was no disagreement as to facts between the Stoics and the Peripatetics, but only as to terms. For my part, however, nothing seems to me more manifest than that there is more of a real than a verbal difference of opinion between those philosophers on these points. I maintain that there is a far greater discrepancy between the Stoics and the Peripatetics as to facts than as to words. The Peripatetics say that all the things which under their system are called goods contribute to happiness; whereas our school does not believe that total happiness comprises everything that deserves to have a certain amount of value attached to it. 4.20. As I understand, they will accuse the ancients of certain grave errors in other matters, which that ardent seeker after truth found himself quite unable to tolerate. What, he asked, could have been more insufferably foolish and perverse than to take good health, freedom from all pain, or soundness of eyesight and of the other senses, and class them as goods, instead of saying that there was nothing whatever to choose between these things and their opposites? According to him, all these things which the ancients called good, were not good, but 'preferred'; and so also with bodily excellences, it was foolish of the ancients to call them 'desirable for their own sakes'; they were not 'desirable' but 'worth taking'; and in short, speaking generally, a life bountifully supplied with all the other things in accordance with nature, in addition to virtue, was not 'more desirable,' but only 'more worth taking' than a life of virtue and virtue alone; and although virtue of itself can render life as happy as it is possible for it to be, yet there are some things that Wise Men lack at the very moment of supreme happiness; and accordingly they do their best to protect themselves from pain, disease and infirmity. 4.72. "Who, pray, did not know that? However, let us hear what he has to say. â 'The things you mentioned,' he continues, 'health, affluence, freedom from pain, I do not call goods, but I will call them in Greek proÄgmena, that is in your language "brought forward" (though I will rather use "preferred" or "preâeminent," as these sound smoother and more acceptable) and on the other hand disease, poverty and pain I do not style evils, but, if you please, "things rejected." Accordingly I do not speak of "desiring" but "selecting" these things, not of "wishing" but "adopting" them, and not of "avoiding" their opposites but so to speak "discarding" them.' What say Aristotle and the other pupils of Plato? That they call all things in accordance with nature good and all things contrary to nature bad. Do you see therefore that between your master Zeno and Aristo there is a verbal harmony but a real difference; whereas between him and Aristotle and the rest there is a real agreement and a verbal disagreement? Why, then, as we are agreed to the fact, do we not prefer to employ the usual terminology? Or else let him prove that I shall be readier to despise money if I believe it to be a 'thing preferred' than if I believe it to be a good, and braver to endure pain if I say it is irksome and hard to bear and contrary to nature, than if I call it an evil. 5.16. and therefore have discovered a standard to which each action may be referred; and from this we can discover and construct that rule of happiness which all desire. "Now there is great difference of opinion as to what constitutes the Chief Good. Let us therefore adopt the classification of Carneades, which our teacher Antiochus is very fond of employing. Carneades passed in review all the opinions as of that Chief Good, not only that actually had been held by philosophers hitherto, but that it was possible to hold. He then pointed out that no science or art can supply its own starting-point; its subject-matter must always lie outside it. There is no need to enlarge upon or illustrate this point; for it is evident that no art is occupied with itself: the art is distinct from the subject with which it deals; since therefore, as medicine is the art of health and navigation the art of sailing the ship, so Prudence or Practical Wisdom is the art of conduct, it follows that Prudence also must have something as its base and point of departure. 5.17. Now practically all have agreed that the subject with which Prudence is occupied and the end which it desires to attain is bound to be something intimately adapted to our nature; it must be capable of directly arousing and awakening an impulse of desire, what in Greek is called hormÄ. But what it is that at the first moment of our existence excites in our nature this impulse of desire â as to this there is no agreement. It is at this point that all the difference of opinion among students of the ethical problem arises. of the whole inquiry into the Ends of Goods and Evils and the question which among them is ultimate and final, the fountain-head is to be found in the earliest instincts of nature; discover these and you have the source of the stream, the starting-point of the debate as to the Chief Good and Evil. 5.18. "One school holds that our earliest desire is for pleasure and our earliest repulsion is from pain; another thinks that freedom from pain is the earliest thing welcomed, and pain the earliest thing avoided; others again start from what they term the primary objects in accordance with nature, among which they reckon the soundness and safety of all the parts of the body, health, perfect senses, freedom from pain, strength, beauty and the like, analogous to which are the primary intellectual excellences which are the sparks and seeds of the virtues. Now it must be one or other of these three sets of things which first excites our nature to feel desire or repulsion; nor can it be anything whatsoever beside these three things. It follows therefore that every right act of avoidance or of pursuit is aimed at one of these objects, and that consequently one of these three must form the subject-matter of Prudence, which we spoke of as the art of life; from one of the three Prudence derives the initial motive of the whole of conduct. 5.19. "Now, from whichever Prudence decides to be the object of the primary natural impulses, will arise a theory of right and of Moral Worth which may correspond with one or other of the three objects aforesaid. Thus Morality will consist either in aiming all our actions at pleasure, even though one may not succeed in attaining it; or at absence of pain, even though one is unable to secure it; or at getting the things in accordance with nature, even though one does not attain any of them. Hence there is a divergence between the different conceptions of the Ends of Goods and Evils, precisely equivalent to the difference of opinion as to the primary natural objects. â Others again starting from the same primary objects will make the sole standard of right action the actual attainment of pleasure, freedom from pain, or the primary things in accordance with nature, respectively. 5.20. "Thus we have now set forth six views as to the Chief Good. The leading upholders of the latter three are: of pleasure, Aristippus; of freedom from pain, Hieronymus; of the enjoyment of what we have called the primary things in accordance with nature, Carneades, â that is, he did not originate this view but he upheld it for purposes of argument. The three former were possible views, but only one of them has been actually maintained, though that with great vigour. No one has asserted pleasure to be the sole aim of action in the sense that the mere intention of attaining pleasure, although unsuccessful, is in itself desirable and moral and the only good. Nor yet has anyone held that the effort to avoid pain is in itself a thing desirable, without one's being able actually to avoid it. On the other hand, that morality consists in using every endeavour to obtain the things in accordance with nature, and that this endeavour even though unsuccessful is itself the sole thing desirable and the sole good, is actually maintained by the Stoics. |
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11. Cicero, On The Ends of Good And Evil, 3.41, 4.20, 4.72, 5.16-5.20 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; basil, gregory of nazianzus, and gregory of nyssa for some purposes •gregory of nyssa, church father, apatheia an ideal, but metriopatheia can sometimes be apatheia in a secondary sense Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 207| 3.41. Tum ille: His igitur ita positis, inquit, sequitur magna contentio, quam tractatam qua tractata Guyet. a Peripateticis mollius—est enim eorum consuetudo dicendi non satis acuta propter ignorationem ignorantiam R dialecticae—Carneades tuus egregia quadam exercitatione in dialecticis summaque eloquentia rem in summum discrimen adduxit, propterea quod pugnare non destitit in omni hac quaestione, quae de bonis et malis appelletur, non esse rerum Stoicis cum Peripateticis controversiam, sed nominum. mihi autem nihil tam perspicuum videtur, quam has sententias eorum philosophorum re inter se magis quam verbis dissidere; maiorem multo inter Stoicos et Peripateticos rerum esse aio aio aĩo V animo R oio ( prior o ab alt. m. in ras. ) N discrepantiam quam verborum, quippe cum Peripatetici omnia, quae ipsi bona appellant, pertinere dicant ad beate vivendum, nostri non ex omni, quod non ex omni quod Dav. non quod ex omni ARV noro quod ex omni BE numquam ex omni N aestimatione aliqua dignum sit, compleri vitam beatam putent. 4.20. Alia quaedam dicent, credo, magna antiquorum esse peccata, quae ille veri veri ( corr., ut videtur, ex vere) N vere BEV vero R investigandi cupidus nullo modo ferre potuerit. quid enim perversius, quid intolerabilius, quid stultius quam bonam valitudinem, quam dolorum omnium vacuitatem, quam integritatem oculorum reliquorumque sensuum ponere in bonis potius, quam dicerent nihil omnino inter eas res iisque contrarias interesse? ea enim omnia, quae illi bona dicerent, praeposita esse, non bona, itemque illa, quae in corpore excellerent, stulte antiquos dixisse per se esse expetenda; sumenda potius quam expetenda. ea denique omni vita, quae in una virtute virtute una BE consisteret, illam vitam, quae etiam ceteris rebus, quae essent secundum naturam, abundaret, magis expetendam non esse. sed magis sumendam. cumque ipsa virtus efficiat ita beatam vitam, ut beatior esse non possit, tamen quaedam deesse sapientibus tum, cum sint beatissimi; itaque eos id agere, ut a se dolores, morbos, debilitates repellant. 4.72. Quis istud, quaeso, quaeso Man., Lamb. ; quasi nesciebat? verum audiamus.— Ista, inquit, quae dixisti, valere, locupletem esse, non dolere, bona non dico, sed dicam Graece prohgme/na, Latine autem producta—sed praeposita proposita RNV aut praecipua malo, sit tolerabilius et mollius—; illa autem, morbum, egestatem, dolorem, non appello mala, sed, si libet, si libet BE, N (libet ab alt. m. in ras. ); si lilibet R scilicet V reiectanea. itaque illa non dico me expetere, sed legere, nec optare, sed sumere, contraria autem non fugere, sed quasi secernere. Quid ait Aristoteles reliquique Platonis alumni? Se omnia, quae secundum naturam sint, bona appellare, quae autem contra, mala. Videsne igitur Zenonem tuum cum Aristone verbis concinere, concinere C. F. W. Mue. consistere re re N 2 om. BERN 1 V dissidere, cum Aristotele et illis re consentire, verbis discrepare? discrepare BE disceptare cur igitur, cum de re conveniat, non malumus malimus NV usitate loqui? aut doceat paratiorem me ad contemnendam pecuniam fore, si illam in rebus praepositis quam si in bonis duxero, fortioremque in patiendo dolore, si eum asperum et difficilem perpessu et contra perpessu et contra perpessi contra BE naturam esse quam si malum dixero. 5.16. ex quo, id quod omnes expetunt, beate vivendi ratio inveniri et comparari potest. quod quoniam in quo sit magna dissensio est, Carneadea carneadia BENV nobis adhibenda divisio est, qua noster Antiochus libenter uti solet. ille igitur vidit, non modo quot fuissent adhuc philosophorum de summo bono, sed quot omnino esse possent sententiae. negabat igitur ullam esse artem, quae ipsa a se proficisceretur; etenim semper illud extra est, quod arte comprehenditur. nihil opus est exemplis hoc facere longius. est enim perspicuum nullam artem ipsam in se versari, sed esse aliud artem ipsam, aliud quod propositum sit arti. quoniam igitur, ut medicina valitudinis, navigationis gubernatio, sic vivendi ars est prudentia, necesse est eam quoque ab aliqua re esse constitutam et profectam. 5.17. constitit autem fere inter omnes id, in quo prudentia versaretur et quod assequi vellet, aptum et accommodatum naturae esse oportere et tale, ut ipsum per se invitaret et alliceret appetitum animi, quem o(rmh\n o(rmh/n ] bonū R Graeci vocant. quid autem sit, quod ita moveat itaque a natura in primo ortu appetatur, non constat, deque eo est inter philosophos, cum summum bonum exquiritur, omnis dissensio. totius enim quaestionis eius, quae habetur de finibus bonorum et malorum, cum quaeritur, in his quid sit extremum et ultimum, et quid ultimum BE fons reperiendus est, in quo sint prima invitamenta naturae; quo invento omnis ab eo quasi capite de summo bono et malo disputatio ducitur. Voluptatis alii primum appetitum putant et primam depulsionem doloris. vacuitatem doloris alii censent primum ascitam ascitam cod. Glogav., Mdv. ; ascitum RV as|scitum N assertum BE et primum declinatum dolorem. 5.18. ab iis iis Lamb. 2, Mdv. ; his alii, quae prima secundum naturam nomit, proficiscuntur, in quibus numerant incolumitatem conservationemque omnium partium, valitudinem, sensus integros, doloris vacuitatem, viris, pulchritudinem, cetera generis eiusdem, quorum similia sunt prima prima om. R in animis quasi virtutum igniculi et semina. Ex his tribus cum unum aliquid aliquid Wes. aliquod sit, quo primum primum dett. prima BE primo RNV natura moveatur vel ad appetendum vel ad ad ( prius ) om. BERN repellendum, nec quicquam omnino praeter haec tria possit esse, necesse est omnino officium aut fugiendi aut sequendi ad eorum aliquid aliquod BE referri, ut illa prudentia, quam artem vitae esse diximus, in earum trium rerum aliqua versetur, a qua totius vitae ducat exordium. 5.19. ex eo autem, quod statuerit esse, quo primum natura moveatur, existet recti etiam ratio atque honesti, quae cum uno aliquo aliquo uno BE ex tribus illis congruere possit, possit. u aut non dolendi ita sit ut quanta ( v. 19 ) R rell. om. ut aut id honestum sit, facere omnia aut voluptatis causa, etiam si eam secl. Mdv. non consequare, aut non dolendi, etiam etiam N 2 in ras., aut BEV si id assequi nequeas, aut eorum, quae secundum naturam sunt, adipiscendi, etiam si nihil consequare. ita ita N 2 aut non dolendi ita R ( cf. ad v. 14 ), N 1 V; aut nichil dolendi ita BE fit ut, quanta differentia est in principiis naturalibus, tanta sit in finibus bonorum malorumque dissimilitudo. alii rursum isdem a principiis omne officium referent aut ad voluptatem aut ad non dolendum aut ad prima illa secundum naturam optinenda. 5.20. expositis iam igitur sex de summo bono sententiis trium proximarum hi principes: voluptatis Aristippus, non dolendi Hieronymus, fruendi rebus iis, quas primas secundum naturam esse diximus, Carneades non ille quidem auctor, sed defensor disserendi causa fuit. superiores tres erant, quae esse possent, quarum est una sola defensa, eaque vehementer. nam voluptatis causa facere omnia, cum, etiamsi nihil consequamur, tamen ipsum illud consilium ita faciendi per se expetendum et honestum et solum bonum sit, nemo dixit. ne vitationem quidem doloris ipsam per se quisquam in rebus expetendis putavit, nisi nisi Urs. ne si etiam evitare posset. at vero facere omnia, ut adipiscamur, quae secundum naturam sint, sunt BE etiam si ea non assequamur, id esse et honestum et solum per se expetendum et solum bonum Stoici dicunt. | 3.41. "Well, then," resumed Cato, "these principles established there follows a great dispute, which on the side of the Peripatetics was carried on with no great pertinacity (in fact their ignorance of logic renders their habitual style of discourse somewhat deficient in cogency); but your leader Carneades with his exceptional proficiency in logic and his consummate eloquence brought the controversy to a head. Carneades never ceased to contend that on the whole soâcalled 'problem of good and evil,' there was no disagreement as to facts between the Stoics and the Peripatetics, but only as to terms. For my part, however, nothing seems to me more manifest than that there is more of a real than a verbal difference of opinion between those philosophers on these points. I maintain that there is a far greater discrepancy between the Stoics and the Peripatetics as to facts than as to words. The Peripatetics say that all the things which under their system are called goods contribute to happiness; whereas our school does not believe that total happiness comprises everything that deserves to have a certain amount of value attached to it. 4.20. As I understand, they will accuse the ancients of certain grave errors in other matters, which that ardent seeker after truth found himself quite unable to tolerate. What, he asked, could have been more insufferably foolish and perverse than to take good health, freedom from all pain, or soundness of eyesight and of the other senses, and class them as goods, instead of saying that there was nothing whatever to choose between these things and their opposites? According to him, all these things which the ancients called good, were not good, but 'preferred'; and so also with bodily excellences, it was foolish of the ancients to call them 'desirable for their own sakes'; they were not 'desirable' but 'worth taking'; and in short, speaking generally, a life bountifully supplied with all the other things in accordance with nature, in addition to virtue, was not 'more desirable,' but only 'more worth taking' than a life of virtue and virtue alone; and although virtue of itself can render life as happy as it is possible for it to be, yet there are some things that Wise Men lack at the very moment of supreme happiness; and accordingly they do their best to protect themselves from pain, disease and infirmity. 4.72. "Who, pray, did not know that? However, let us hear what he has to say. â 'The things you mentioned,' he continues, 'health, affluence, freedom from pain, I do not call goods, but I will call them in Greek proÄgmena, that is in your language "brought forward" (though I will rather use "preferred" or "preâeminent," as these sound smoother and more acceptable) and on the other hand disease, poverty and pain I do not style evils, but, if you please, "things rejected." Accordingly I do not speak of "desiring" but "selecting" these things, not of "wishing" but "adopting" them, and not of "avoiding" their opposites but so to speak "discarding" them.' What say Aristotle and the other pupils of Plato? That they call all things in accordance with nature good and all things contrary to nature bad. Do you see therefore that between your master Zeno and Aristo there is a verbal harmony but a real difference; whereas between him and Aristotle and the rest there is a real agreement and a verbal disagreement? Why, then, as we are agreed to the fact, do we not prefer to employ the usual terminology? Or else let him prove that I shall be readier to despise money if I believe it to be a 'thing preferred' than if I believe it to be a good, and braver to endure pain if I say it is irksome and hard to bear and contrary to nature, than if I call it an evil. 5.16. and therefore have discovered a standard to which each action may be referred; and from this we can discover and construct that rule of happiness which all desire. "Now there is great difference of opinion as to what constitutes the Chief Good. Let us therefore adopt the classification of Carneades, which our teacher Antiochus is very fond of employing. Carneades passed in review all the opinions as of that Chief Good, not only that actually had been held by philosophers hitherto, but that it was possible to hold. He then pointed out that no science or art can supply its own starting-point; its subject-matter must always lie outside it. There is no need to enlarge upon or illustrate this point; for it is evident that no art is occupied with itself: the art is distinct from the subject with which it deals; since therefore, as medicine is the art of health and navigation the art of sailing the ship, so Prudence or Practical Wisdom is the art of conduct, it follows that Prudence also must have something as its base and point of departure. 5.17. Now practically all have agreed that the subject with which Prudence is occupied and the end which it desires to attain is bound to be something intimately adapted to our nature; it must be capable of directly arousing and awakening an impulse of desire, what in Greek is called hormÄ. But what it is that at the first moment of our existence excites in our nature this impulse of desire â as to this there is no agreement. It is at this point that all the difference of opinion among students of the ethical problem arises. of the whole inquiry into the Ends of Goods and Evils and the question which among them is ultimate and final, the fountain-head is to be found in the earliest instincts of nature; discover these and you have the source of the stream, the starting-point of the debate as to the Chief Good and Evil. 5.18. "One school holds that our earliest desire is for pleasure and our earliest repulsion is from pain; another thinks that freedom from pain is the earliest thing welcomed, and pain the earliest thing avoided; others again start from what they term the primary objects in accordance with nature, among which they reckon the soundness and safety of all the parts of the body, health, perfect senses, freedom from pain, strength, beauty and the like, analogous to which are the primary intellectual excellences which are the sparks and seeds of the virtues. Now it must be one or other of these three sets of things which first excites our nature to feel desire or repulsion; nor can it be anything whatsoever beside these three things. It follows therefore that every right act of avoidance or of pursuit is aimed at one of these objects, and that consequently one of these three must form the subject-matter of Prudence, which we spoke of as the art of life; from one of the three Prudence derives the initial motive of the whole of conduct. 5.19. "Now, from whichever Prudence decides to be the object of the primary natural impulses, will arise a theory of right and of Moral Worth which may correspond with one or other of the three objects aforesaid. Thus Morality will consist either in aiming all our actions at pleasure, even though one may not succeed in attaining it; or at absence of pain, even though one is unable to secure it; or at getting the things in accordance with nature, even though one does not attain any of them. Hence there is a divergence between the different conceptions of the Ends of Goods and Evils, precisely equivalent to the difference of opinion as to the primary natural objects. â Others again starting from the same primary objects will make the sole standard of right action the actual attainment of pleasure, freedom from pain, or the primary things in accordance with nature, respectively. 5.20. "Thus we have now set forth six views as to the Chief Good. The leading upholders of the latter three are: of pleasure, Aristippus; of freedom from pain, Hieronymus; of the enjoyment of what we have called the primary things in accordance with nature, Carneades, â that is, he did not originate this view but he upheld it for purposes of argument. The three former were possible views, but only one of them has been actually maintained, though that with great vigour. No one has asserted pleasure to be the sole aim of action in the sense that the mere intention of attaining pleasure, although unsuccessful, is in itself desirable and moral and the only good. Nor yet has anyone held that the effort to avoid pain is in itself a thing desirable, without one's being able actually to avoid it. On the other hand, that morality consists in using every endeavour to obtain the things in accordance with nature, and that this endeavour even though unsuccessful is itself the sole thing desirable and the sole good, is actually maintained by the Stoics. |
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12. Philo of Alexandria, On Dreams, 1.91 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •gregory of nyssa, church father, apatheia an ideal, but metriopatheia can sometimes be apatheia in a secondary sense Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 386 | 1.91. Why so? Because, even if the mind, fancying that though it does wrong it can escape the notice of the Deity as not being able to see everything, should sin secretly and in dark places, and should after that, either by reason of its own notions or through the suggestions of some one else, conceive that it is impossible that anything should be otherwise than clear to God, and should disclose itself and all its actions, and should bring them forward, as it were, out of the light of the sun, and display them to the governor of the universe, saying, that it repents of the perverse conduct which it formerly exhibited when under the influence of foolish opinion (for that nothing is indistinct before God, but all things are known and clear to him, not merely such as have been done, but even such are merely hoped or designed, by reason of the boundless character of his wisdom), it then is purified and benefited, and it propitiates the chastiser who was ready to punish it, namely, conscience, who was previously filled with just anger towards it, and who now admits repentance as the younger brother of perfect innocence and freedom from sin. XVI. |
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| 13. Philo of Alexandria, On The Life of Joseph, 82 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •gregory of nyssa, church father, apatheia an ideal, but metriopatheia can sometimes be apatheia in a secondary sense Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 386 |
14. Philo of Alexandria, On The Life of Abraham, 26 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •gregory of nyssa, church father, apatheia an ideal, but metriopatheia can sometimes be apatheia in a secondary sense Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 386 | 26. But we must not be ignorant that repentance occupies the second place only, next after perfection, just as the change from sickness to convalescence is inferior to perfect uninterrupted health. Therefore, that which is continuous and perfect in virtues is very near divine power, but that condition which is improvement advancing in process of time is the peculiar blessing of a welldisposed soul, which does not continue in its childish pursuits, but by more vigorous thoughts and inclinations, such as really become a man, seeks a tranquil steadiness of soul, and which attains to it by its conception of what is good. V. |
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15. Lucretius Carus, On The Nature of Things, 4.145-4.160, 4.324-4.337 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •gregory of nyssa, and vision Found in books: Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 112, 121| 4.145. semper enim summum quicquid de rebus abundat, 4.146. quod iaculentur. et hoc alias cum pervenit in res, 4.147. transit, ut in primis vestem; sed ubi aspera saxa 4.148. aut in materiam ligni pervenit, ibi iam 4.149. scinditur, ut nullum simulacrum reddere possit. 4.150. at cum splendida quae constant opposta fuerunt 4.151. densaque, ut in primis speculum est, nihil accidit horum; 4.152. nam neque, uti vestem, possunt transire, neque autem 4.153. scindi; quam meminit levor praestare salutem. 4.154. qua propter fit ut hinc nobis simulacra redundent. 4.155. et quamvis subito quovis in tempore quamque 4.156. rem contra speculum ponas, apparet imago; 4.157. perpetuo fluere ut noscas e corpore summo 4.158. texturas rerum tenuis tenuisque figuras. 4.159. ergo multa brevi spatio simulacra genuntur, 4.160. ut merito celer his rebus dicatur origo. 4.324. Splendida porro oculi fugitant vitantque tueri. 4.325. sol etiam caecat, contra si tendere pergas, 4.326. propterea quia vis magnast ipsius et alte 4.327. aera aëra per purum simulacra feruntur 4.328. et feriunt oculos turbantia composituras. 4.329. Praeterea splendor qui cumque est acer adurit 4.330. saepe oculos ideo quod semina possidet ignis 4.331. multa, dolorem oculis quae gignunt insinuando. 4.332. lurida praeterea fiunt quae cumque tuentur 4.333. arquati, quia luroris de corpore eorum 4.334. semina multa fluunt simulacris obvia rerum, 4.335. multaque sunt oculis in eorum denique mixta, 4.336. quae contage sua palloribus omnia pingunt. 4.337. E tenebris autem quae sunt in luce tuemur | |
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16. Philo of Alexandria, On The Special Laws, 1.103, 2.115, 2.138 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •gregory of nyssa, church father, apatheia an ideal, but metriopatheia can sometimes be apatheia in a secondary sense Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 386 | 1.103. For it would be mere folly that some men should be excluded from the priesthood by reason of the scars which exist on their bodies from ancient wounds, which are the emblem of misfortune indeed, but not of wickedness; but that those persons who, not at all out of necessity but from their own deliberate choice, have made a market of their beauty, when at last they slowly repent, should at once after leaving their lovers become united to priests, and should come from brothels and be admitted into the sacred precincts. For the scars and impressions of their old offences remain not the less in the souls of those who repent. 2.115. And at the same time it sympathises with the man who is in too great a state of indigence to do so, and bestows its compassion on him, giving him back his former property with the exception of any fields which have been consecrated by a vow, and are so placed in the class of offerings to God. And it is contrary to divine law that any thing which has been offered to God should ever by lapse of time become profane. On which account it is commanded that the accurate value of those fields shall be fully exacted, without showing any favour to the man who dedicated the offering.XXIII. 2.138. Secondly, it shows mercy and compassion on those who have been treated unjustly, whose burden of distress it lightens by giving them a share in grace and gift; for the double portion of the inheriting son was no less likely to please the mother, who will be encouraged by the kindness of the law, which did not permit her and her offspring to be totally overcome by their enemies. |
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17. Philo of Alexandria, On The Virtues, 144, 177 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 386 | 177. For absolutely never to do anything wrong at all is a peculiar attribute of God, and perhaps one may also say of a God-like man. But when one has erred, then to change so as to adopt a blameless course of life for the future is the part of a wise man, and of one who is not altogether ignorant of what is expedient. |
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| 18. Philo of Alexandria, Allegorical Interpretation, 2.8, 3.140-3.141, 3.143-3.144, 3.147 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •gregory of nyssa, church father, apatheia an ideal, but metriopatheia can sometimes be apatheia in a secondary sense Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 386 |
19. Philo of Alexandria, On The Sacrifices of Cain And Abel, 121 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •gregory of nyssa, church father, apatheia an ideal, but metriopatheia can sometimes be apatheia in a secondary sense Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 386 | 121. These then, to speak with strict propriety are the prices to be paid for the preserving and ransoming of the soul which is desirous of freedom. And may we not say that in this way a very necessary doctrine is brought forward? Namely that every wise man is a ransom for a worthless one, who would not be able to last for even a short time, if the wise man by the exertion of mercy and prudence did not take thought for his lasting; as a physician opposing himself to the infirmities of an invalid, and either rendering them slighter, or altogether removing them unless the disease comes on with irresistible violence, and surmounts all the ingenuity of medical skill. |
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20. New Testament, Matthew, 5.7-5.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; basil, gregory of nazianzus, and gregory of nyssa for some purposes •gregory of nyssa, and vision Found in books: Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 121; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 391| 5.7. μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται. 5.8. μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται. | 5.7. Blessed are the merciful, For they shall obtain mercy. 5.8. Blessed are the pure in heart, For they shall see God. |
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21. New Testament, 1 Corinthians, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 76| 15.36. ἄφρων, σὺ ὃ σπείρεις οὐ ζωοποιεῖται ἐὰν μὴ ἀποθάνῃ· | 15.36. You foolish one, that which you yourself sow is not made aliveunless it dies. |
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| 22. Plutarch, On Common Conceptions Against The Stoics, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 207 |
| 23. Seneca The Younger, De Consolatione Ad Marciam, 2.2, 3.4, 4.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394 |
| 24. Plutarch, On Moral Virtue, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; basil, gregory of nazianzus, and gregory of nyssa for some purposes •gregory of nyssa, church father, apatheia an ideal, but metriopatheia can sometimes be apatheia in a secondary sense Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 207 |
| 25. Seneca The Younger, De Consolatione Ad Polybium (Ad Polybium De Consolatione) (Dialogorum Liber Xi), 18.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; basil, gregory of nazianzus, and gregory of nyssa for some purposes Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394 |
| 26. Clement of Alexandria, Christ The Educator, 1.6.28 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •gregory of nyssa, transformation •transformation, gregory of nyssa Found in books: Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 175 |
| 27. Clement of Alexandria, Miscellanies, a b c d\n0 6.9 6.9 6 9 \n1 7.11(62) 7.11(62) 7 11(62)\n2 4.6(11-15) 4.6(11 4 6(11 \n3 2.15(96-8);2.16 2.15(96 2 15(96 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 386, 392 |
| 28. Alexander of Aphrodisias, Supplement To On The Soul (Mantissa), None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 111 |
| 29. Galen, On The Doctrines of Hippocrates And Plato, 5.5.3-5.5.21 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (2 senses in gregory of nyssa) •apatheia, freedom from, eradication of, emotion (; basil, gregory of nazianzus, and gregory of nyssa for some purposes •consolation writings, but gregory of nyssa represents macrina as enjoying apatheia •gregory of nyssa, church father, apatheia an ideal, 2 kinds, higher leaves only will (thelein) and love (agapē) •gregory of nyssa, church father, apatheia an ideal, but even this consolation starts by permitting emotion •gregory of nyssa, church father, apatheia an ideal, but metriopatheia can sometimes be apatheia in a secondary sense •gregory of nyssa, church father, apatheia an ideal, consolation put into mouth of his dying sister macrina prefers higher apatheia Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 393 |
| 30. Tertullian, On Patience, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394 |
| 31. Lactantius, Divine Institutes, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; basil, gregory of nazianzus, and gregory of nyssa for some purposes •gregory of nyssa, church father, apatheia an ideal, but metriopatheia can sometimes be apatheia in a secondary sense Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 207 |
| 32. Diogenes Laertius, Lives of The Philosophers, 9.4.44 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gregory of nyssa, homilies on the song of songs •gregory of nyssa, and vision Found in books: Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 111, 112 |
| 33. Basil of Caesarea, Homiliae In Hexaemeron, 3.5-3.6, 9.6.104-9.6.107 (4th cent. CE - 4th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (2 senses in gregory of nyssa) •apatheia, freedom from, eradication of, emotion (; basil, gregory of nazianzus, and gregory of nyssa for some purposes •consolation writings, but gregory of nyssa represents macrina as enjoying apatheia •gregory of nyssa, church father, apatheia an ideal, 2 kinds, higher leaves only will (thelein) and love (agapē) •gregory of nyssa, church father, apatheia an ideal, but even this consolation starts by permitting emotion •gregory of nyssa, on the forty holy martyrs of sebaste •dreams (in late antique and medieval christian literature), gregory of nyssa, sermon in praise of the forty martyrs •gregory of nyssa (bishop), unintentional incubation during martyrs vigil Found in books: MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 83; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 755; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 392 |
| 34. Augustine, On The Holy Trinity, (4th cent. CE - 5th cent. CE) Tagged with subjects: •gregory of nyssa, transformation •transformation, gregory of nyssa •gregory of nyssa, and vision Found in books: Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 175, 183 |
| 35. Paulinus of Nola, Letters, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; basil, gregory of nazianzus, and gregory of nyssa for some purposes Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394 |
36. Augustine, Confessions, 6.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •gregory of nyssa, on noisy feasts Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 336 | 6.2. 2. When, therefore, my mother had at one time - as was her custom in Africa - brought to the oratories built in the memory of the saints certain cakes, and bread, and wine, and was forbidden by the doorkeeper, so soon as she learned that it was the bishop who had forbidden it, she so piously and obediently acceded to it, that I myself marvelled how readily she could bring herself to accuse her own custom, rather than question his prohibition. For wine-bibbing did not take possession of her spirit, nor did the love of wine stimulate her to hatred of the truth, as it does too many, both male and female, who nauseate at a song of sobriety, as men well drunk at a draught of water. But she, when she had brought her basket with the festive meats, of which she would taste herself first and give the rest away, would never allow herself more than one little cup of wine, diluted according to her own temperate palate, which, out of courtesy, she would taste. And if there were many oratories of departed saints that ought to be honoured in the same way, she still carried round with her the selfsame cup, to be used everywhere; and this, which was not only very much watered, but was also very tepid with carrying about, she would distribute by small sips to those around; for she sought their devotion, not pleasure. As soon, therefore, as she found this custom to be forbidden by that famous preacher and most pious prelate, even to those who would use it with moderation, lest thereby an occasion of excess might be given to such as were drunken, and because these, so to say, festivals in honour of the dead were very like the superstition of the Gentiles, she most willingly abstained from it. And in lieu of a basket filled with fruits of the earth, she had learned to bring to the oratories of the martyrs a heart full of more purified petitions, and to give all that she could to the poor; that so the communion of the Lord's body might be rightly celebrated there, where, after the example of His passion, the martyrs had been sacrificed and crowned. But yet it seems to me, O Lord my God, and thus my heart thinks of it in your sight, that my mother perhaps would not so easily have given way to the relinquishment of this custom had it been forbidden by another whom she loved not as Ambrose, whom, out of regard for my salvation, she loved most dearly; and he loved her truly, on account of her most religious conversation, whereby, in good works so fervent in spirit, Romans 12:11 she frequented the church; so that he would often, when he saw me, burst forth into her praises, congratulating me that I had such a mother - little knowing what a son she had in me, who was in doubt as to all these things, and did not imagine the way of life could be found out. |
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| 37. Julian (Emperor), Against The Galileans, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •dreams (in late antique and medieval christian literature), gregory of nyssa, sermon in praise of the forty martyrs •gregory of nyssa (bishop), unintentional incubation during martyrs vigil Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 755 |
38. Augustine, The City of God, 8.27, 9.4-9.5, 14.9-14.10 (4th cent. CE - 5th cent. CE) Tagged with subjects: •gregory of nyssa, on noisy feasts •apatheia, freedom from, eradication of, emotion (; basil, gregory of nazianzus, and gregory of nyssa for some purposes •gregory of nyssa, church father, apatheia an ideal, but metriopatheia can sometimes be apatheia in a secondary sense Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 336; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 207, 394 | 8.27. But, nevertheless, we do not build temples, and ordain priests, rites, and sacrifices for these same martyrs; for they are not our gods, but their God is our God. Certainly we honor their reliquaries, as the memorials of holy men of God who strove for the truth even to the death of their bodies, that the true religion might be made known, and false and fictitious religions exposed. For if there were some before them who thought that these religions were really false and fictitious, they were afraid to give expression to their convictions. But who ever heard a priest of the faithful, standing at an altar built for the honor and worship of God over the holy body of some martyr, say in the prayers, I offer to you a sacrifice, O Peter, or O Paul, or O Cyprian? For it is to God that sacrifices are offered at their tombs - the God who made them both men and martyrs, and associated them with holy angels in celestial honor; and the reason why we pay such honors to their memory is, that by so doing we may both give thanks to the true God for their victories, and, by recalling them afresh to remembrance, may stir ourselves up to imitate them by seeking to obtain like crowns and palms, calling to our help that same God on whom they called. Therefore, whatever honors the religious may pay in the places of the martyrs, they are but honors rendered to their memory, not sacred rites or sacrifices offered to dead men as to gods. And even such as bring there food - which, indeed, is not done by the better Christians, and in most places of the world is not done at all - do so in order that it may be sanctified to them through the merits of the martyrs, in the name of the Lord of the martyrs, first presenting the food and offering prayer, and thereafter taking it away to be eaten, or to be in part bestowed upon the needy. But he who knows the one sacrifice of Christians, which is the sacrifice offered in those places, also knows that these are not sacrifices offered to the martyrs. It is, then, neither with divine honors nor with human crimes, by which they worship their gods, that we honor our martyrs; neither do we offer sacrifices to them, or convert the crimes of the gods into their sacred rites. For let those who will and can read the letter of Alexander to his mother Olympias, in which he tells the things which were revealed to him by the priest Leon, and let those who have read it recall to memory what it contains, that they may see what great abominations have been handed down to memory, not by poets, but by the mystic writings of the Egyptians, concerning the goddess Isis, the wife of Osiris, and the parents of both, all of whom, according to these writings, were royal personages. Isis, when sacrificing to her parents, is said to have discovered a crop of barley, of which she brought some ears to the king her husband, and his councillor Mercurius, and hence they identify her with Ceres. Those who read the letter may there see what was the character of those people to whom when dead sacred rites were instituted as to gods, and what those deeds of theirs were which furnished the occasion for these rites. Let them not once dare to compare in any respect those people, though they hold them to be gods, to our holy martyrs, though we do not hold them to be gods. For we do not ordain priests and offer sacrifices to our martyrs, as they do to their dead men, for that would be incongruous, undue, and unlawful, such being due only to God; and thus we do not delight them with their own crimes, or with such shameful plays as those in which the crimes of the gods are celebrated, which are either real crimes committed by them at a time when they were men, or else, if they never were men, fictitious crimes invented for the pleasure of noxious demons. The god of Socrates, if he had a god, cannot have belonged to this class of demons. But perhaps they who wished to excel in this art of making gods, imposed a god of this sort on a man who was a stranger to, and innocent of any connection with that art. What need we say more? No one who is even moderately wise imagines that demons are to be worshipped on account of the blessed life which is to be after death. But perhaps they will say that all the gods are good, but that of the demons some are bad and some good, and that it is the good who are to be worshipped, in order that through them we may attain to the eternally blessed life. To the examination of this opinion we will devote the following book. 9.4. Among the philosophers there are two opinions about these mental emotions, which the Greeks call παθη, while some of our own writers, as Cicero, call them perturbations, some affections, and some, to render the Greek word more accurately, passions. Some say that even the wise man is subject to these perturbations, though moderated and controlled by reason, which imposes laws upon them, and so restrains them within necessary bounds. This is the opinion of the Platonists and Aristotelians; for Aristotle was Plato's disciple, and the founder of the Peripatetic school. But others, as the Stoics, are of opinion that the wise man is not subject to these perturbations. But Cicero, in his book De Finibus, shows that the Stoics are here at variance with the Platonists and Peripatetics rather in words than in reality; for the Stoics decline to apply the term goods to external and bodily advantages, because they reckon that the only good is virtue, the art of living well, and this exists only in the mind. The other philosophers, again, use the simple and customary phraseology, and do not scruple to call these things goods, though in comparison of virtue, which guides our life, they are little and of small esteem. And thus it is obvious that, whether these outward things are called goods or advantages, they are held in the same estimation by both parties, and that in this matter the Stoics are pleasing themselves merely with a novel phraseology. It seems, then, to me that in this question, whether the wise man is subject to mental passions, or wholly free from them, the controversy is one of words rather than of things; for I think that, if the reality and not the mere sound of the words is considered, the Stoics hold precisely the same opinion as the Platonists and Peripatetics. For, omitting for brevity's sake other proofs which I might adduce in support of this opinion, I will state but one which I consider conclusive. Aulus Gellius, a man of extensive erudition, and gifted with an eloquent and graceful style, relates, in his work entitled Noctes Attic that he once made a voyage with an eminent Stoic philosopher; and he goes on to relate fully and with gusto what I shall barely state, that when the ship was tossed and in danger from a violent storm, the philosopher grew pale with terror. This was noticed by those on board, who, though themselves threatened with death, were curious to see whether a philosopher would be agitated like other men. When the tempest had passed over, and as soon as their security gave them freedom to resume their talk, one of the passengers, a rich and luxurious Asiatic, begins to banter the philosopher, and rally him because he had even become pale with fear, while he himself had been unmoved by the impending destruction. But the philosopher availed himself of the reply of Aristippus the Socratic, who, on finding himself similarly bantered by a man of the same character, answered, You had no cause for anxiety for the soul of a profligate debauchee, but I had reason to be alarmed for the soul of Aristippus. The rich man being thus disposed of, Aulus Gellius asked the philosopher, in the interests of science and not to annoy him, what was the reason of his fear? And he willing to instruct a man so zealous in the pursuit of knowledge, at once took from his wallet a book of Epictetus the Stoic, in which doctrines were advanced which precisely harmonized with those of Zeno and Chrysippus, the founders of the Stoical school. Aulus Gellius says that he read in this book that the Stoics maintain that there are certain impressions made on the soul by external objects which they call phantasi , and that it is not in the power of the soul to determine whether or when it shall be invaded by these. When these impressions are made by alarming and formidable objects, it must needs be that they move the soul even of the wise man, so that for a little he trembles with fear, or is depressed by sadness, these impressions anticipating the work of reason and self-control; but this does not imply that the mind accepts these evil impressions, or approves or consents to them. For this consent is, they think, in a man's power; there being this difference between the mind of the wise man and that of the fool, that the fool's mind yields to these passions and consents to them, while that of the wise man, though it cannot help being invaded by them, yet retains with unshaken firmness a true and steady persuasion of those things which it ought rationally to desire or avoid. This account of what Aulus Gellius relates that he read in the book of Epictetus about the sentiments and doctrines of the Stoics I have given as well as I could, not, perhaps, with his choice language, but with greater brevity, and, I think, with greater clearness. And if this be true, then there is no difference, or next to none, between the opinion of the Stoics and that of the other philosophers regarding mental passions and perturbations, for both parties agree in maintaining that the mind and reason of the wise man are not subject to these. And perhaps what the Stoics mean by asserting this, is that the wisdom which characterizes the wise man is clouded by no error and sullied by no taint, but, with this reservation that his wisdom remains undisturbed, he is exposed to the impressions which the goods and ills of this life (or, as they prefer to call them, the advantages or disadvantages) make upon them. For we need not say that if that philosopher had thought nothing of those things which he thought he was immediately to lose, life and bodily safety, he would not have been so terrified by his danger as to betray his fear by the pallor of his cheek. Nevertheless, he might suffer this mental disturbance, and yet maintain the fixed persuasion that life and bodily safety, which the violence of the tempest threatened to destroy, are not those good things which make their possessors good, as the possession of righteousness does. But in so far as they persist that we must call them not goods but advantages, they quarrel about words and neglect things. For what difference does it make whether goods or advantages be the better name, while the Stoic no less than the Peripatetic is alarmed at the prospect of losing them, and while, though they name them differently, they hold them in like esteem? Both parties assure us that, if urged to the commission of some immorality or crime by the threatened loss of these goods or advantages, they would prefer to lose such things as preserve bodily comfort and security rather than commit such things as violate righteousness. And thus the mind in which this resolution is well grounded suffers no perturbations to prevail with it in opposition to reason, even though they assail the weaker parts of the soul; and not only so, but it rules over them, and, while it refuses its consent and resists them, administers a reign of virtue. Such a character is ascribed to Æneas by Virgil when he says, He stands immovable by tears, Nor tenderest words with pity hears. 9.5. We need not at present give a careful and copious exposition of the doctrine of Scripture, the sum of Christian knowledge, regarding these passions. It subjects the mind itself to God, that He may rule and aid it, and the passions, again, to the mind, to moderate and bridle them, and turn them to righteous uses. In our ethics, we do not so much inquire whether a pious soul is angry, as why he is angry; not whether he is sad, but what is the cause of his sadness; not whether he fears, but what he fears. For I am not aware that any right thinking person would find fault with anger at a wrongdoer which seeks his amendment, or with sadness which intends relief to the suffering, or with fear lest one in danger be destroyed. The Stoics, indeed, are accustomed to condemn compassion. But how much more honorable had it been in that Stoic we have been telling of, had he been disturbed by compassion prompting him to relieve a fellow-creature, than to be disturbed by the fear of shipwreck! Far better and more humane, and more consot with pious sentiments, are the words of Cicero in praise of C sar, when he says, Among your virtues none is more admirable and agreeable than your compassion. And what is compassion but a fellow-feeling for another's misery, which prompts us to help him if we can? And this emotion is obedient to reason, when compassion is shown without violating right, as when the poor are relieved, or the penitent forgiven. Cicero, who knew how to use language, did not hesitate to call this a virtue, which the Stoics are not ashamed to reckon among the vices, although, as the book of the eminent Stoic, Epictetus, quoting the opinions of Zeno and Chrysippus, the founders of the school, has taught us, they admit that passions of this kind invade the soul of the wise man, whom they would have to be free from all vice. Whence it follows that these very passions are not judged by them to be vices, since they assail the wise man without forcing him to act against reason and virtue; and that, therefore, the opinion of the Peripatetics or Platonists and of the Stoics is one and the same. But, as Cicero says, mere logomachy is the bane of these pitiful Greeks, who thirst for contention rather than for truth. However, it may justly be asked, whether our subjection to these affections, even while we follow virtue, is a part of the infirmity of this life? For the holy angels feel no anger while they punish those whom the eternal law of God consigns to punishment, no fellow-feeling with misery while they relieve the miserable, no fear while they aid those who are in danger; and yet ordinary language ascribes to them also these mental emotions, because, though they have none of our weakness, their acts resemble the actions to which these emotions move us; and thus even God Himself is said in Scripture to be angry, and yet without any perturbation. For this word is used of the effect of His vengeance, not of the disturbing mental affection. 14.9. But so far as regards this question of mental perturbations, we have answered these philosophers in the ninth book of this work, showing that it is rather a verbal than a real dispute, and that they seek contention rather than truth. Among ourselves, according to the sacred Scriptures and sound doctrine, the citizens of the holy city of God, who live according to God in the pilgrimage of this life, both fear and desire, and grieve and rejoice. And because their love is rightly placed, all these affections of theirs are right. They fear eternal punishment, they desire eternal life; they grieve because they themselves groan within themselves, waiting for the adoption, the redemption of their body; Romans 8:23 they rejoice in hope, because there shall be brought to pass the saying that is written, Death is swallowed up in victory. 1 Corinthians 15:54 In like manner they fear to sin, they desire to persevere; they grieve in sin, they rejoice in good works. They fear to sin, because they hear that because iniquity shall abound, the love of many shall wax cold. Matthew 24:12 They desire to persevere, because they hear that it is written, He that endures to the end shall be saved. Matthew 10:22 They grieve for sin, hearing that If we say that we have no sin, we deceive ourselves, and the truth is not in us. 1 John 1:8 They rejoice in good works, because they hear that the Lord loves a cheerful giver. 2 Corinthians 9:7 In like manner, according as they are strong or weak, they fear or desire to be tempted, grieve or rejoice in temptation. They fear to be tempted, because they hear the injunction, If a man be overtaken in a fault, you which are spiritual restore such an one in the spirit of meekness; considering yourself, lest you also be tempted. Galatians 6:l They desire to be tempted, because they hear one of the heroes of the city of God saying, Examine me, O Lord, and tempt me: try my reins and my heart. They grieve in temptations, because they see Peter weeping; Matthew 26:75 they rejoice in temptations, because they hear James saying, My brethren, count it all joy when you fall into various temptations. James 1:2 And not only on their own account do they experience these emotions, but also on account of those whose deliverance they desire and whose perdition they fear, and whose loss or salvation affects them with grief or with joy. For if we who have come into the Church from among the Gentiles may suitably instance that noble and mighty hero who glories in his infirmities, the teacher (doctor) of the nations in faith and truth, who also labored more than all his fellow apostles, and instructed the tribes of God's people by his epistles, which edified not only those of his own time, but all those who were to be gathered in - that hero, I say, and athlete of Christ, instructed by Him, anointed of His Spirit, crucified with Him, glorious in Him, lawfully maintaining a great conflict on the theatre of this world, and being made a spectacle to angels and men, 1 Corinthians 4:9 and pressing onwards for the prize of his high calling, Philippians 3:14 - very joyfully do we with the eyes of faith behold him rejoicing with them that rejoice, and weeping with them that weep; Romans 12:15 though hampered by fightings without and fears within; 2 Corinthians 7:5 desiring to depart and to be with Christ; Philippians 1:23 longing to see the Romans, that he might have some fruit among them as among other Gentiles; Romans 1:11-13 being jealous over the Corinthians, and fearing in that jealousy lest their minds should be corrupted from the chastity that is in Christ; 2 Corinthians 11:1-3 having great heaviness and continual sorrow of heart for the Israelites, Romans 9:2 because they, being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God; Romans 10:3 and expressing not only his sorrow, but bitter lamentation over some who had formally sinned and had not repented of their uncleanness and fornications. 2 Corinthians 12:21 If these emotions and affections, arising as they do from the love of what is good and from a holy charity, are to be called vices, then let us allow these emotions which are truly vices to pass under the name of virtues. But since these affections, when they are exercised in a becoming way, follow the guidance of right reason, who will dare to say that they are diseases or vicious passions? Wherefore even the Lord Himself, when He condescended to lead a human life in the form of a slave, had no sin whatever, and yet exercised these emotions where He judged they should be exercised. For as there was in Him a true human body and a true human soul, so was there also a true human emotion. When, therefore, we read in the Gospel that the hard-heartedness of the Jews moved Him to sorrowful indignation, Mark 3:5 that He said, I am glad for your sakes, to the intent you may believe, John 11:15 that when about to raise Lazarus He even shed tears, John 11:35 that He earnestly desired to eat the passover with His disciples, Luke 22:15 that as His passion drew near His soul was sorrowful, Matthew 26:38 these emotions are certainly not falsely ascribed to Him. But as He became man when it pleased Him, so, in the grace of His definite purpose, when it pleased Him He experienced those emotions in His human soul. But we must further make the admission, that even when these affections are well regulated, and according to God's will, they are peculiar to this life, not to that future life we look for, and that often we yield to them against our will. And thus sometimes we weep in spite of ourselves, being carried beyond ourselves, not indeed by culpable desire; but by praiseworthy charity. In us, therefore, these affections arise from human infirmity; but it was not so with the Lord Jesus, for even His infirmity was the consequence of His power. But so long as we wear the infirmity of this life, we are rather worse men than better if we have none of these emotions at all. For the apostle vituperated and abominated some who, as he said, were without natural affection. Romans 1:31 The sacred Psalmist also found fault with those of whom he said, I looked for some to lament with me, and there was none. For to be quite free from pain while we are in this place of misery is only purchased, as one of this world's literati perceived and remarked, at the price of blunted sensibilities both of mind and body. And therefore that which the Greeks call ἀπαθεια, and what the Latins would call, if their language would allow them, impassibilitas, if it be taken to mean an impassibility of spirit and not of body, or, in other words, a freedom from those emotions which are contrary to reason and disturb the mind, then it is obviously a good and most desirable quality, but it is not one which is attainable in this life. For the words of the apostle are the confession, not of the common herd, but of the eminently pious, just, and holy men: If we say we have no sin, we deceive ourselves, and the truth is not in us. 1 John 1:8 When there shall be no sin in a man, then there shall be this απάθεια . At present it is enough if we live without crime; and he who thinks he lives without sin puts aside not sin, but pardon. And if that is to be called apathy, where the mind is the subject of no emotion, then who would not consider this insensibility to be worse than all vices? It may, indeed, reasonably be maintained that the perfect blessedness we hope for shall be free from all sting of fear or sadness; but who that is not quite lost to truth would say that neither love nor joy shall be experienced there? But if by apathy a condition be meant in which no fear terrifies nor any pain annoys, we must in this life renounce such a state if we would live according to God's will, but may hope to enjoy it in that blessedness which is promised as our eternal condition. For that fear of which the Apostle John says, There is no fear in love; but perfect love casts out fear, because fear has torment. He that fears is not made perfect in love, 1 John 4:18 - that fear is not of the same kind as the Apostle Paul felt lest the Corinthians should be seduced by the subtlety of the serpent; for love is susceptible of this fear, yea, love alone is capable of it. But the fear which is not in love is of that kind of which Paul himself says, For you have not received the spirit of bondage again to fear. Romans 8:15 But as for that clean fear which endures for ever, if it is to exist in the world to come (and how else can it be said to endure for ever?), it is not a fear deterring us from evil which may happen, but preserving us in the good which cannot be lost. For where the love of acquired good is unchangeable, there certainly the fear that avoids evil is, if I may say so, free from anxiety. For under the name of clean fear David signifies that will by which we shall necessarily shrink from sin, and guard against it, not with the anxiety of weakness, which fears that we may strongly sin, but with the tranquillity of perfect love. Or if no kind of fear at all shall exist in that most imperturbable security of perpetual and blissful delights, then the expression, The fear of the Lord is clean, enduring for ever, must be taken in the same sense as that other, The patience of the poor shall not perish forever. For patience, which is necessary only where ills are to be borne, shall not be eternal, but that which patience leads us to will be eternal. So perhaps this clean fear is said to endure for ever, because that to which fear leads shall endure. And since this is so - since we must live a good life in order to attain to a blessed life, a good life has all these affections right, a bad life has them wrong. But in the blessed life eternal there will be love and joy, not only right, but also assured; but fear and grief there will be none. Whence it already appears in some sort what manner of persons the citizens of the city of God must be in this their pilgrimage, who live after the spirit, not after the flesh - that is to say, according to God, not according to man - and what manner of persons they shall be also in that immortality whither they are journeying. And the city or society of the wicked, who live not according to God, but according to man, and who accept the doctrines of men or devils in the worship of a false and contempt of the true divinity, is shaken with those wicked emotions as by diseases and disturbances. And if there be some of its citizens who seem to restrain and, as it were, temper those passions, they are so elated with ungodly pride, that their disease is as much greater as their pain is less. And if some, with a vanity monstrous in proportion to its rarity, have become enamored of themselves because they can be stimulated and excited by no emotion, moved or bent by no affection, such persons rather lose all humanity than obtain true tranquillity. For a thing is not necessarily right because it is inflexible, nor healthy because it is insensible. 14.10. But it is a fair question, whether our first parent or first parents (for there was a marriage of two), before they sinned, experienced in their animal body such emotions as we shall not experience in the spiritual body when sin has been purged and finally abolished. For if they did, then how were they blessed in that boasted place of bliss, Paradise? For who that is affected by fear or grief can be called absolutely blessed? And what could those persons fear or suffer in such affluence of blessings, where neither death nor ill-health was feared, and where nothing was wanting which a good will could desire, and nothing present which could interrupt man's mental or bodily enjoyment? Their love to God was unclouded, and their mutual affection was that of faithful and sincere marriage; and from this love flowed a wonderful delight, because they always enjoyed what was loved. Their avoidance of sin was tranquil; and, so long as it was maintained, no other ill at all could invade them and bring sorrow. Or did they perhaps desire to touch and eat the forbidden fruit, yet feared to die; and thus both fear and desire already, even in that blissful place, preyed upon those first of mankind? Away with the thought that such could be the case where there was no sin! And, indeed, this is already sin, to desire those things which the law of God forbids, and to abstain from them through fear of punishment, not through love of righteousness. Away, I say, with the thought, that before there was any sin, there should already have been committed regarding that fruit the very sin which our Lord warns us against regarding a woman: Whosoever looks on a woman to lust after her, has committed adultery with her already in his heart. Matthew 5:28 As happy, then, as were these our first parents, who were agitated by no mental perturbations, and annoyed by no bodily discomforts, so happy should the whole human race have been, had they not introduced that evil which they have transmitted to their posterity, and had none of their descendants committed iniquity worthy of damnation; but this original blessedness continuing until, in virtue of that benediction which said, Increase and multiply, Genesis 1:28 the number of the predestined saints should have been completed, there would then have been bestowed that higher felicity which is enjoyed by the most blessed angels - a blessedness in which there should have been a secure assurance that no one would sin, and no one die; and so should the saints have lived, after no taste of labor, pain, or death, as now they shall live in the resurrection, after they have endured all these things. |
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| 39. Basil of Caesarea, Letters, 140, 2, 269, 28, 300-302, 5-6, 62, 261 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 392 |
| 40. Basil of Caesarea, Letters, 140, 2, 269, 28, 300-302, 5-6, 62, 261 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 392 |
| 41. John Chrysostom, Homilies On Hebrews, 2.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; basil, gregory of nazianzus, and gregory of nyssa for some purposes Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394 |
| 42. Augustine, On Care To Be Had For The Dead, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; basil, gregory of nazianzus, and gregory of nyssa for some purposes Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394 |
| 43. Gregory of Nyssa, In Canticum Canticorum (Homiliae 15), None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 393 |
| 44. Gregory of Nyssa, Dialogus De Anima Et Resurrectione, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 76; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 393 |
| 45. Gregory of Nyssa, Contra Eunomium, 1.6, 1.375, 2.459 (4th cent. CE - 4th cent. CE) Tagged with subjects: •aristotle, as influence on gregory of nyssa •gregory of nyssa, on creation •neoplatonic philosophers, as influence on gregory of nyssa •plato, as influence on gregory of nyssa •gregory of nyssa, on the soul and the resurrection Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 101; Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 66 |
| 46. Gregory of Nazianzus, Letters, 32, 165 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 392 |
| 47. Gregory of Nazianzus, Letters, 32, 165 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 392 |
| 48. Themistius, Orations, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 83 |
| 49. Evagrius Ponticus, Praktikos, 24, 35, 38, 50, 56, 58, 60, 81, 84, 86, 89, 91, 43 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 395 |
| 50. Cassian, Conferences, 5.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •gregory of nyssa, church father, apatheia an ideal, but metriopatheia can sometimes be apatheia in a secondary sense Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 386 |
| 51. Jerome, Letters, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394 |
| 52. Jerome, Letters, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394 |
| 53. Jerome, Letters, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394 |
| 54. Ammonius Hermiae, In Porphyrii Isagogen Sive V Voces, None (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 101 |
| 55. Zacharias, Ammonius Sive De Mundi Opificio Disputatio, 1421-1476, 1478-1486, 1477 (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 76 |
| 56. Damaskios, De Principiis, 2.117-2.118 (5th cent. CE - 6th cent. CE) Tagged with subjects: •aristotle, as influence on gregory of nyssa •gregory of nyssa, on creation •neoplatonic philosophers, as influence on gregory of nyssa •plato, as influence on gregory of nyssa •purification, in gregory of nyssa •reincarnation, in gregory of nyssa Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 5, 76, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110 |
| 63. Gregory of Nyssa, Encom. In Xl Mart., 137.15-137.17, 141.27-141.29 Tagged with subjects: •gregory of nyssa, on noisy feasts Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 336 |
| 64. Asterius, Homilies, 9 Tagged with subjects: •dreams (in late antique and medieval christian literature), gregory of nyssa, sermon in praise of the forty martyrs •gregory of nyssa (bishop), unintentional incubation during martyrs vigil Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 754 |
| 65. Isaiah The Solitary, On Guarding The Intellect, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 386 |
| 66. Gregory of Nazianzus, Orations, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 392 |
| 72. Epicurus, Letter To Herodotus, §49 Tagged with subjects: •gregory of nyssa, and vision Found in books: Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 112 |
| 74. Hebrew Bible, Isaiah (Septuagint), 65.4 Tagged with subjects: •dreams (in late antique and medieval christian literature), gregory of nyssa, sermon in praise of the forty martyrs •gregory of nyssa (bishop), unintentional incubation during martyrs vigil Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 755 |
| 75. Greg. Nyss., Sermo In Xl Martyres Ii, 166-168 Tagged with subjects: •nan Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 754 |
| 77. Ambrose, On The Death of His Brother (Csel 73, Pp.207–325), 1.70-1.71, 2.11 Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; basil, gregory of nazianzus, and gregory of nyssa for some purposes Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394 |
| 79. John Chrysostom, Pseudo‐Augustine, De Consolatione Mortuorum, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394 |
| 80. Paulinus of Nola, Epithalamium Carmen, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394 |
| 82. Basil of Caesarea, On The Eucharist, None Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; basil, gregory of nazianzus, and gregory of nyssa for some purposes Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 391 |
| 83. Pseudo‐Nilus =Evagrius, Sentences To The Monks, None Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; basil, gregory of nazianzus, and gregory of nyssa for some purposes Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 395 |
| 84. John Climacus, Ladder, None Tagged with subjects: •gregory of nyssa, church father, apatheia an ideal, but metriopatheia can sometimes be apatheia in a secondary sense Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 386 |
| 85. Isaiah The Solitary, Logoi, 2.1-2.2 Tagged with subjects: •gregory of nyssa, church father, apatheia an ideal, but metriopatheia can sometimes be apatheia in a secondary sense Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 386 |
| 86. Maimonides, Commentary On The Misnah, None Tagged with subjects: •gregory of nyssa, church father, apatheia an ideal, but metriopatheia can sometimes be apatheia in a secondary sense Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 386 |
| 87. Maimonides, Guide For The Perplexed, 1.54 Tagged with subjects: •gregory of nyssa, church father, apatheia an ideal, but metriopatheia can sometimes be apatheia in a secondary sense Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 386 |
| 88. Maimonides, Hilkhot De'Ot, 1.5, 2.3 Tagged with subjects: •gregory of nyssa, church father, apatheia an ideal, but metriopatheia can sometimes be apatheia in a secondary sense Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 386 |
| 92. Gregory of Nyssa, On Placilla, Ed.Jaeger Et Al., None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 392 |
| 94. Basil of Caesarea, Ascetic Sermons, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 392 |
