| 1. Strabo, Geography, 2.76.11-2.76.12 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •stoicism, harmony with nature Found in books: James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 31 |
| 2. Plutarch, Moralia, 1060e, 1062c, 1062d, 1063d, 1069, 1069c-1070b, 1072c, 1072d, 1072e, 1073c, 1073d, 1086c, 1092a, 1092b, 1092c, 1096d, 1104b, 1104c, 1105b, 1107d, 119, 128d, 128e, 132a, 136d, 153d, 268d, 361c, 387b, 393e-142, 450e, 473c, 473d, 473e, 474b, 478a, 478b, 478c, 478d, 478e, 479c, 481c, 493d, 493e, 561a, 601b, 611, 646d, 671b, 731d, 745e, 751c, 751d, 751e, 765, 766a, 766b, 766e, 793a, 793b, 813c, 823-824a, 926c, 927d, 927e, 928a, 928b, 928c, 963d, 995b, 995c, 995d, 995e, 1105c (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 245 |
| 3. Plutarch, Fragments, 23.21-23.23 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •harmony with nature Found in books: Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 153 |
| 4. Plutarch, Fragments, 178 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •harmony with nature Found in books: Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 153 |
| 5. Plutarch, On Common Conceptions Against The Stoics, 1060e8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •stoicism, harmony with nature Found in books: James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 31 |
6. New Testament, Galatians, 5.13-5.26 (1st cent. CE - 1st cent. CE) Tagged with subjects: •harmony with nature Found in books: Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 247| 5.13. μόνον μὴ τὴν ἐλευθερίαν εἰς ἀφορμὴν τῇ σαρκί, ἀλλὰ διὰ τῆς ἀγάπης δουλεύετε ἀλλήλοις· 5.14. ὁ γὰρ πᾶς νόμος ἐν ἑνὶ λόγῳ πεπλήρωται, ἐν τῷἈγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. 5.15. εἰ δὲ ἀλλήλους δάκνετε καὶ κατεσθίετε, βλέπετε μὴ ὑπʼ ἀλλήλων ἀναλωθῆτε. 5.16. Λέγω δέ, πνεύματι περιπατεῖτε καὶ ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε. 5.17. ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκός, ταῦτα γὰρ ἀλλήλοις ἀντίκειται, ἵνα μὴ ἃ ἐὰν θέλητε ταῦτα ποιῆτε. 5.18. εἰ δὲ πνεύματι ἄγεσθε, οὐκ ἐστὲ ὑπὸ νόμον. 5.19. φανερὰ δέ ἐστιν τὰ ἔργα τῆς σαρκός, ἅτινά ἐστιν πορνεία, ἀκαθαρσία, ἀσέλγεια, 5.20. εἰδωλολατρία, φαρμακία, ἔχθραι, ἔρις, ζῆλος, θυμοί, ἐριθίαι, διχοστασίαι, αἱρέσεις, 5.21. φθόνοι, μέθαι, κῶμοι, καὶ τὰ ὅμοια τούτοις, ἃ προλέγω ὑμῖν καθὼς προεῖπον ὅτι οἱ τὰ τοιαῦτα πράσσοντες βασιλείαν θεοῦ οὐ κληρονομήσουσιν. 5.22. ὁ δὲ καρπὸς τοῦ πνεύματός ἐστιν ἀγάπη, χαρά, εἰρήνη, μακροθυμία, χρηστότης, ἀγαθωσύνη, πίστις, 5.23. πραΰτης, ἐγκράτεια· κατὰ τῶν τοιούτων οὐκ ἔστιν νόμος. 5.24. οἱ δὲ τοῦ χριστοῦ Ἰησοῦ τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασιν καὶ ταῖς ἐπιθυμίαις. 5.25. Εἰ ζῶμεν πνεύματι, πνεύματι καὶ στοιχῶμεν. 5.26. μὴ γινώμεθα κενόδοξοι, ἀλλήλους προκαλούμενοι, ἀλλήλοις φθονοῦντες. | 5.13. For you, brothers, were called for freedom. Only don't useyour freedom for gain to the flesh, but through love be servants to oneanother. 5.14. For the whole law is fulfilled in one word, in this:"You shall love your neighbor as yourself." 5.15. But if you bite anddevour one another, be careful that you don't consume one another. 5.16. But I say, walk by the Spirit, and you won't fulfill the lust ofthe flesh. 5.17. For the flesh lusts against the Spirit, and theSpirit against the flesh; and these are contrary to one other, that youmay not do the things that you desire. 5.18. But if you are led by theSpirit, you are not under the law. 5.19. Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness, 5.20. idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies, 5.21. envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God. 5.22. But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness, 5.23. gentleness, and self-control.Against such things there is no law. 5.24. Those who belong to Christhave crucified the flesh with its passions and lusts. 5.25. If we liveby the Spirit, let's also walk by the Spirit. 5.26. Let's not becomeconceited, provoking one another, and envying one another. |
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7. New Testament, 1 Corinthians, 12.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •harmony with nature Found in books: Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 245| 12.12. Καθάπερ γὰρ τὸ σῶμα ἕν ἐστιν καὶ μέλη πολλὰ ἔχει, πάντα δὲ τὰ μέλη τοῦ σώματος πολλὰ ὄντα ἕν ἐστιν σῶμα, οὕτως καὶ ὁ χριστός· | 12.12. For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. |
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| 8. Musonius Rufus, Fragments, 40, 42, 17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 148 |
| 9. Plutarch, Romulus, 28.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •harmony with nature Found in books: Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 153 |
| 10. Epictetus, Fragments, 8, 6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 148, 149 |
| 11. Epictetus, Enchiridion, 13-14, 30, 38, 48-49, 6, 4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 148 |
| 12. Ignatius, To The Smyrnaeans, 1.2, 11.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •harmony with nature Found in books: Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 245 |
| 13. Dio Chrysostom, Orations, a b c d\n0 3.76 3.76 3 76\n1 4.112 4.112 4 112\n2 4.139 4.139 4 139\n3 17.19 17.19 17 19\n4 26.6 26.6 26 6\n5 32.46 32.46 32 46\n6 32.58 32.58 32 58\n7 33.42 33.42 33 42\n8 36.57 36.57 36 57\n9 40.35 40.35 40 35\n10 47.2 47.2 47 2\n11 68.7 68.7 68 7\n12 77/78.24 77/78.24 77/78 24\n13 75.4 75.4 75 4\n14 55.2 55.2 55 2\n15 36.61 36.61 36 61\n16 36.59 36.59 36 59\n17 36.58 36.58 36 58\n18 36.56 36.56 36 56\n19 36.55 36.55 36 55\n20 36.54 36.54 36 54\n21 36.53 36.53 36 53\n22 36.52 36.52 36 52\n23 36.51 36.51 36 51\n24 36.50 36.50 36 50\n25 36.49 36.49 36 49\n26 36.48 36.48 36 48\n27 36.47 36.47 36 47\n28 36.46 36.46 36 46\n29 36.60 36.60 36 60\n30 36.45 36.45 36 45\n31 36.44 36.44 36 44\n32 36.43 36.43 36 43\n33 36.42 36.42 36 42\n34 36.41 36.41 36 41\n35 36.40 36.40 36 40\n36 36.39 36.39 36 39 (1st cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 154 |
14. Epictetus, Discourses, 1.1, 1.4.6-1.4.11, 1.4.14-1.4.15, 1.4.18, 1.4.28-1.4.29, 1.6.15, 1.6.21, 1.7.1-1.7.4, 1.9.4, 1.10.10, 1.11.4-1.11.5, 1.11.9-1.11.40, 1.12.4-1.12.7, 1.12.17, 1.15, 1.15.4, 1.20.11, 1.22.9-1.22.11, 1.26.2, 1.26.15, 2.1.39, 2.2.21, 2.2.25-2.2.26, 2.5.4-2.5.14, 2.10.5, 2.11.23-2.11.35, 2.14.7, 2.16.33, 2.18.8-2.18.9, 2.23.42, 3.1.25, 3.3.1, 3.3.7-3.3.10, 3.5.3, 3.6.3, 3.9.11, 3.10.11, 3.10.16, 3.11.1, 3.13.8, 3.15.13, 3.16.15, 3.24.22-3.24.24, 3.24.43, 3.24.50-3.24.53, 3.26.18, 4.4.43, 4.5.1-4.5.7, 4.7.7-4.7.11, 4.10.1-4.10.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •harmony with nature •stoicism, harmony with nature Found in books: James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 31; Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 146, 147, 148, 149 | 1.1. of the things which are in our power, and not in our power. OF all the faculties (except that which I shall soon mention), you will find not one which is capable of contemplating itself, and, consequently, not capable either of approving or disapproving. How far does the grammatic art possess the contemplating power? As far as forming a judgment about what is written and spoken. And how far music? As far as judging about melody. Does either of them then contemplate itself? By no means. But when you must write something to your friend, grammar will tell you what words you should write; but whether you should write or not, grammar will not tell you. And so it is with music as to musical sounds; but whether you should sing at the present time and play on the lute, or do neither, music will not tell you. What faculty then will tell you? That which contemplates both itself and all other things. And what is this faculty? The rational faculty; for this is the only faculty that we have received which examines itself, what it is, and what power it has, and what is the value of this gift, and examines all other faculties: for what else is there which tells us that golden things are beautiful, for they do not say so themselves? Evidently it is the faculty which is capable of judging of appearances. What else judges of music, grammar, and the other faculties, proves their uses, and points out the occasions for using them? Nothing else. As then it was fit to be so, that which is best of all and supreme over all is the only thing which the gods have placed in our power, the right use of appearances; but all other things they have not placed in our power. Was it because they did not choose? I indeed think that, if they had been able, they would have put these other things also in our power, but they certainly could not. For as we exist on the earth, and are bound to such a body and to such companions, how was it possible for us not to be hindered as to these things by externals? But what says Zeus? Epictetus, if it were possible, I would have made both your little body and your little property free and not exposed to hindrance. But now be not ignorant of this: this body is not yours, but it is clay finely tempered. And since I was not able to do for you what I have mentioned, I have given you a small portion of us, this faculty of pursuing an object and avoiding it, and the faculty of desire and aversion, and, in a word, the faculty of using the appearances of things; and if you will take care of this faculty and consider it your only possession, you will never be hindered, never meet with impediments; you will not lament, you will not blame, you will not flatter any person. Well, do these seem to you small matters? I hope not. Be content with them then and pray to the gods. But now when it is in our power to look after one thing, and to attach ourselves to it, we prefer to look after many things, and to be bound to many things, to the body and to property, and to brother and to friend, and to child and to slave. Since then we are bound to many things, we are depressed by them and dragged down. For this reason, when the weather is not fit for sailing, we sit down and torment ourselves, and continually look out to see what wind is blowing. It is north. What is that to us? When will the west wind blow? When it shall choose, my good man, or when it shall please Aeolus; for God has not made you the manager of the winds, but Aeolus. What then? We must make the best use that we can of the things which are in our power, and use the rest according to their nature. What is their nature then? As God may please. Must I then alone have my head cut off? What, would you have all men lose their heads that you may be consoled? Will you not stretch out your neck as Lateranus did at Rome when Nero ordered him to be beheaded? For when he had stretched out his neck, and received a feeble blow, which made him draw it in for a moment, he stretched it out again. And a little before, when he was visited by Epaphroditus, Nero’s freedman, who asked him about the cause of offence which he had given, he said, If I choose to tell anything, I will tell your master. What then should a man have in readiness in such circumstances? What else than this? What is mine, and what is not mine; and what is permitted to me, and what is not permitted to me. I must die. Must I then die lamenting? I must be put in chains. Must I then also lament? I must go into exile. Does any man then hinder me from going with smiles and cheerfulness and contentment? Tell me the secret which you possess. I will not, for this is in my power. But I will put you in chains. Man, what are you talking about? Me in chains? You may fetter my leg, but my will not even Zeus himself can overpower. I will throw you into prison. My poor body, you mean. I will cut your head off. When then have I told you that my head alone cannot be cut off? These are the things which philosophers should meditate on, which they should write daily, in which they should exercise themselves. Thrasea used to say, I would rather be killed to-day than banished to-morrow. What then did Rufus say to him? If you choose death as the heavier misfortune, how great is the folly of your choice? But if, as the lighter, who has given you the choice? Will you not study to be content with that which has been given to you? What then did Agrippinus say? He said, I am not a hindrance to myself. When it was reported to him that his trial was going on in the Senate, he said, I hope it may turn out well; but it is the fifth hour of the day —this was the time when he was used to exercise himself and then take the cold bath— let us go and take our exercise. After he had taken his exercise, one comes and tells him, You have been condemned. To banishment, he replies, or to death? To banishment. What about my property? It is not taken from you. Let us go to Aricia then, he said, and dine. This it is to have studied what a man ought to study; to have made desire, aversion, free from hindrance, and free from all that a man would avoid. I must die. If now, I am ready to die. If, after a short time, I now dine because it is the dinner-hour; after this I will then die. How? Like a man who gives up what belongs to another. 1.15. WHEN a man was consulting him how he should persuade his brother to cease being angry with him, Epictetus replied, Philosophy does not propose to secure for a man any external thing. If it did (or, if it were not, as I say), philosophy would be allowing something which is not within its province. For as the carpenter’s material is wood, and that of the statuary is copper, so the matter of the art of living is each man’s life.—What then is my brother’s?—That again belongs to his own art; but with respect to yours, it is one of the external things, like a piece of land, like health, like reputation. But Philosophy promises none of these. In every circumstance I will maintain, she says, the governing part conformable to nature. Whose governing part? His in whom I am, she says. How then shall my brother cease to be angry with me? Bring him to me and I will tell him. But I have nothing to say to you about his anger. When the man, who was consulting him, said, I seek to know this, How, even if my brother is not reconciled to me, shall I maintain myself in a state conformable to nature? Nothing great, said Epictetus, is produced suddenly, since not even the grape or the fig is. If you say to me now that you want a fig, I will answer to you that it requires time: let it flower The philosopher had forgot that fig-trees do not blossom (Mrs. Carter). The flowers of a fig are inside the fleshy receptacle which becomes the fruit. Schweig. prints μὴ δ᾽ ἂν, ἐγώ σοι λέγω, προσδόκα : and in his Latin version he prints: Id vero, ego tibi dico, ne expectes. I neither understand his pointing, nor his version. Wolf translates it, Etsi ego tibi dixero (virtutem brevi parari posse), noli credere : which is light Wolf makes ἄν go with λέγω . first, then put forth fruit, and then ripen. Is then the fruit of a fig-tree not perfected suddenly and in one hour, and would you possess the fruit of a man’s mind in so short a time and so easily? Do not expect it, even if I tell you. |
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| 15. Pollux, Onomasticon, 1.152-1.153, 8.134-8.135, 8.152-8.154 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •harmony with nature Found in books: Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 247 |
| 16. Galen, On The Differences of The Pulses, 10 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •stoicism, harmony with nature Found in books: James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 28 |
| 17. Alexander of Aphrodisias, Commentaries On Eight Books of Aristotle'S Topics, 1.8-1.14 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •stoicism, harmony with nature Found in books: James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 28 |
18. Irenaeus, Refutation of All Heresies, 3.19.3, 5.6.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •harmony with nature Found in books: Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 245 | 3.19.3. For as He became man in order to undergo temptation, so also was He the Word that He might be glorified; the Word remaining quiescent, that He might be capable of being tempted, dishonoured, crucified, and of suffering death, but the human nature being swallowed up in it (the divine), when it conquered, and endured [without yielding], and performed acts of kindness, and rose again, and was received up [into heaven]. He therefore, the Son of God, our Lord, being the Word of the Father, and the Son of man, since He had a generation as to His human nature from Mary--who was descended from mankind, and who was herself a human being--was made the Son of man. Wherefore also the Lord Himself gave us a sign, in the depth below, and in the height above, which man did not ask for, because he never expected that a virgin could conceive, or that it was possible that one remaining a virgin could bring forth a son, and that what was thus born should be" God with us," and descend to those things which are of the earth beneath, seeking the sheep which had perished, which was indeed His own peculiar handiwork, and ascend to the height above, offering and commending to His Father that human nature (hominem) which had been found, making in His own person the first-fruits of the resurrection of man; that, as the Head rose from the dead, so also the remaining pan of the body--[namely, the body] of every man who is found in life--when the time is fulfilled of that condemnation which existed by reason of disobedience, may arise, blended together and strengthened through means of joints and bands by the increase of God, each of the members having its own proper and fit position in the body. For there are many mansions in the Father's house, inasmuch as there are also many members in the body. 5.6.2. Whence also he says, that this handiwork is "the temple of God," thus declaring: "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man, therefore, will defile the temple of God, him will God destroy: for the temple of God is holy, which [temple] ye are." Here he manifestly declares the body to be the temple in which the Spirit dwells. As also the Lord speaks in reference to Himself, "Destroy this temple, and in three days I will raise it up. He spake this, however," it is said, "of the temple of His body." And not only does he (the apostle) acknowledge our bodies to be a temple, but even the temple of Christ, saying thus to the Corinthians, "Know ye not that your bodies are members of Christ? Shall I then take the members of Christ, and 1make them the members of an harlot?" He speaks these things, not in reference to some other spiritual man; for a being of such a nature could have nothing to do with an harlot: but he declares "our body," that is, the flesh which continues in sanctity and purity, to be "the members of Christ;" but that when it becomes one with an harlot, it becomes the members of an harlot. And for this reason he said, "If any man defile the temple of God, him will God destroy." How then is it not the utmost blasphemy to allege, that the temple of God, in which the Spirit of the Father dwells, and the members of Christ, do not partake of salvation, but are reduced to perdition? Also, that our bodies are raised not from their own substance, but by the power of God, he says to the Corinthians, "Now the body is not for fornication, but for the Lord, and the Lord for the body. But God hath both raised up the Lord, and shall raise us up by His own power." |
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| 19. Justin, Dialogue With Trypho, 42.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •harmony with nature Found in books: Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 245 |
| 20. Marcus Aurelius Emperor of Rome, Meditations, 1.9.3, 1.17.11, 2.1, 2.1.5, 2.9, 2.16, 2.16.1-2.16.2, 2.16.6, 3.2, 3.4.1, 3.4.4-3.4.5, 3.4.7, 3.9, 3.12, 3.16.3-3.16.4, 4.1.1, 4.3.9-4.3.11, 4.25, 4.26.4, 4.29.1-4.29.3, 4.39, 4.47-4.48, 4.48.3-4.48.4, 4.51, 5.1.5-5.1.7, 5.3-5.4, 5.6, 5.8, 5.9.3, 5.10.6-5.10.7, 5.26, 5.29.2, 6.7, 6.13, 6.16.9-6.16.10, 6.33, 6.39, 6.41, 6.44.1-6.44.3, 6.44.5, 6.58, 7.5, 7.11, 7.13.1-7.13.2, 7.19.1, 7.24, 7.53, 7.56-7.57, 7.74, 8.1, 8.1.3, 8.7, 8.26.2, 8.34, 8.46, 8.52, 9.1.1-9.1.9, 10.6, 10.8.2, 10.9, 10.11, 10.33.1-10.33.2, 10.36, 11.2, 11.4-11.5, 11.8.3, 11.13.4, 11.16, 11.21.4, 12.1.5, 12.26.1, 12.29, 12.36.1-12.36.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 151 |
| 21. Cassius Dio, Roman History, 71.1.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •harmony with nature Found in books: Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 150 |
| 22. Aelius Aristides, Orations, 23.76 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •harmony with nature Found in books: Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 245 |
| 23. Philostratus The Athenian, Lives of The Sophists, 494, 500, 531, 557, 602-603, 493 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 247 |
| 24. Philostratus The Athenian, Life of Apollonius, 4.8.1 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •harmony with nature Found in books: Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 247 |
25. Diogenes Laertius, Lives of The Philosophers, 7.89 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •stoicism, harmony with nature Found in books: James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 31 | 7.89. By the nature with which our life ought to be in accord, Chrysippus understands both universal nature and more particularly the nature of man, whereas Cleanthes takes the nature of the universe alone as that which should be followed, without adding the nature of the individual.And virtue, he holds, is a harmonious disposition, choice-worthy for its own sake and not from hope or fear or any external motive. Moreover, it is in virtue that happiness consists; for virtue is the state of mind which tends to make the whole of life harmonious. When a rational being is perverted, this is due to the deceptiveness of external pursuits or sometimes to the influence of associates. For the starting-points of nature are never perverse. |
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| 26. Scriptores Historiae Augustae, Marcus Antoninus, 3.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •harmony with nature Found in books: Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 150 |
| 27. Various, Corpus Hermeticum, 5.2, 5.8, 10.25, 11.12-11.14, 12.21 Tagged with subjects: •harmony with nature Found in books: Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 146 |
| 28. Anon., Suda, σέξστος Tagged with subjects: •harmony with nature Found in books: Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 150 |
| 29. Stoic School, Stoicor. Veter. Fragm., 3.1, 3.144 Tagged with subjects: •harmony with nature Found in books: Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 147, 148 |
| 30. Plutarch, Agis, 2.5 Tagged with subjects: •harmony with nature Found in books: Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 153 |
| 31. Hermetic Corpus, Asclepius, 14-20, 41, 35 Tagged with subjects: •nan Found in books: Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 146 |
| 32. Stobaeus, Eclogues, 3.20.60, 4.44.60 Tagged with subjects: •harmony with nature Found in books: Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 148 |
