The Ancient Mediterranean Religions Index Database

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

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
hexis	Kazantzidis and Spatharas (2012), Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering, 33, 221
hexis, character tenor, diathesis, as a special	Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 32
hexis, disposition	Struck (2016), Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity, 142, 178, 205
hexis, habit, consuetudo	Nisula (2012), Augustine and the Functions of Concupiscence, 80, 81, 126, 155, 156, 157, 183, 195, 204, 210, 213, 251, 252, 270, 273, 276, 277, 280, 283, 284, 285, 286, 335, 345, 346
hexis, level in the hierarchy of cosmic nature, tenor	Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 72
hexis, tenor	Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 3 Horkey (2019), Cosmos in the Ancient World, 278, 279, 280, 281 Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 116, 117, 118, 119, 122, 123, 134, 147, 148

List of validated texts:

4 validated results for "hexis"

1. Philo of Alexandria, That God Is Unchangeable, 35-36 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Tenor (hexis) • tenor (hexis)

Found in books: Horkey (2019), Cosmos in the Ancient World, 281; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 117, 147

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35 for some bodies he has endowed with habit, others with nature, others with soul, and some with rational soul; for instance, he has bound stones and beams, which are torn from their kindred materials, with the most powerful bond of habit; and this habit is the inclination of the spirit to return to itself; for it begins at the middle and proceeds onwards towards the extremities, and then when it has touched the extreme boundary, it turns back again, until it has again arrived at the same place from which it originally started. '³⁶ This is the continued unalterable course, up and down, of habit, which runners, imitating in their triennial festivals, in those great common spectacles of all men, display as a brilliant achievement, and a worthy subject of rivalry and contention. VIII. ' None

2. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Tenor (hexis) • tenor (hexis) • tenor (hexis), level in the hierarchy of cosmic nature

Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 72; Horkey (2019), Cosmos in the Ancient World, 281; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 117

3. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Tenor (hexis) • tenor (hexis)

Found in books: Horkey (2019), Cosmos in the Ancient World, 281; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 148

4. Diogenes Laertius, Lives of The Philosophers, 7.138-7.139 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Tenor (hexis) • tenor (hexis)

Found in books: Horkey (2019), Cosmos in the Ancient World, 281; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 116, 118

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7.138 Again, they give the name of cosmos to the orderly arrangement of the heavenly bodies in itself as such; and (3) in the third place to that whole of which these two are parts. Again, the cosmos is defined as the individual being qualifying the whole of substance, or, in the words of Posidonius in his elementary treatise on Celestial Phenomena, a system made up of heaven and earth and the natures in them, or, again, as a system constituted by gods and men and all things created for their sake. By heaven is meant the extreme circumference or ring in which the deity has his seat.The world, in their view, is ordered by reason and providence: so says Chrysippus in the fifth book of his treatise On Providence and Posidonius in his work On the Gods, book iii. – inasmuch as reason pervades every part of it, just as does the soul in us. Only there is a difference of degree; in some parts there is more of it, in others less. ^7.139 For through some parts it passes as a hold or containing force, as is the case with our bones and sinews; while through others it passes as intelligence, as in the ruling part of the soul. Thus, then, the whole world is a living being, endowed with soul and reason, and having aether for its ruling principle: so says Antipater of Tyre in the eighth book of his treatise On the Cosmos. Chrysippus in the first book of his work On Providence and Posidonius in his book On the Gods say that the heaven, but Cleanthes that the sun, is the ruling power of the world. Chrysippus, however, in the course of the same work gives a somewhat different account, namely, that it is the purer part of the aether; the same which they declare to be preeminently God and always to have, as it were in sensible fashion, pervaded all that is in the air, all animals and plants, and also the earth itself, as a principle of cohesion.'' None

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

For a list of book indices included, see here.

Tiresias: The Ancient Mediterranean Religions Source Database