| 1. Euripides, Trojan Women, 636 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •identity, in stoicism Found in books: Long (2019), Immortality in Ancient Philosophy, 158 |
2. Cicero, Tusculan Disputations, 1.79 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •identity, in stoicism Found in books: Long (2019), Immortality in Ancient Philosophy, 153, 154| 1.79. Bene reprehendis, et se isto modo res habet. credamus igitur igitur etiam K Panaetio a Platone suo dissentienti? quem enim omnibus locis divinum, quem sapientissimum, quem sanctissimum, quem Homerum philosophorum appellat, huius hanc unam sententiam de inmortalitate animorum non probat. volt enim, quod nemo negat, quicquid natum sit interire; nasci autem animos, quod declaret eorum similitudo qui procreentur, quae etiam in ingeniis, non solum in corporibus appareat. alteram autem adfert affert hic X rationem, nihil esse quod doleat, quin id aegrum esse quoque possit; quod autem in morbum cadat, id etiam interiturum; dolere dolore V 1 autem animos, ergo etiam interire. | |
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3. Cicero, On The Ends of Good And Evil, 4.26-4.27 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •identity, in stoicism Found in books: Long (2019), Immortality in Ancient Philosophy, 164| 4.26. hunc igitur finem illi tenuerunt, quodque ego pluribus verbis, illi brevius secundum naturam vivere, hoc iis bonorum videbatur videbatur Wes. apud Mdv. ; videatur extremum. Age nunc isti doceant, vel tu potius—quis enim ista melius?—, quonam modo ab isdem principiis profecti efficiatis, ut honeste vivere—id est enim vel e virtute vel naturae congruenter vivere—summum bonum sit, et quonam modo aut quo loco corpus subito deserueritis omniaque ea, quae, secundum naturam cum sint, secundum naturam cum sint BE cum secundum naturam sint N 2 secundum naturam sint ( om. cum) RN 1 V absint a nostra potestate, ipsum denique officium. quaero igitur, quo modo hae hae hec BE hee RV ee N tantae commendationes a natura profectae subito a sapientia relictae sint. 4.27. quodsi non hominis summum bonum quaereremus, sed cuiusdam animantis, is autem esset nihil nisi animus —liceat enim fingere aliquid eius modi, quo verum facilius reperiamus—, tamen illi animo non esset hic vester finis. desideraret enim valitudinem, vacuitatem doloris, appeteret etiam conservationem sui earumque rerum custodiam finemque sibi constitueret secundum naturam vivere, quod est, ut dixi, habere ea, quae secundum naturam sint, vel omnia vel plurima et maxima. | 4.26. This then was the conception of the end that they upheld; the supreme Good they believed to be the thing which I have described at some length, but which they more briefly expressed by the formula 'life according to nature.'"Now then let us call upon your leaders, or better upon yourself (for who is more qualified to speak for your school?) to explain this: how in the world do you contrive, starting from the same first principles, to reach the conclusion that the Chief Good is morality of life? â for that is equivalent to your 'life in agreement with virtue' or 'life in harmony with nature.' By what means or at what point did you suddenly discard the body, and all those things which are in accordance with nature but out of our control, and lastly duty itself? My question then is, how comes it that so many things that Nature strongly recommends have been suddenly abandoned by Wisdom? 4.27. Even if we were not seeking the Chief Good of man but of some living creature that consisted solely of a mind (let us allow ourselves to imagine such a creature, in order to facilitate our discovery of the truth), even so that mind would not accept this End of yours. For such a being would ask for health and freedom from pain, and would also desire its own preservation, and set up as its End to live according to nature, which means, as I said, to possess either all or most and the most important of the things which are in accordance with nature. |
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4. Philo of Alexandria, On The Eternity of The World, 48-50, 76, 51 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Long (2019), Immortality in Ancient Philosophy, 153 | 51. therefore it is necessary to say that the world has not been destroyed though its body has been taken away, just as Dion was not destroyed by having his foot cut off, but the soul of the world it is that has perished, like Theon, who suffered no artificial mutilation, for the world also receded to a lesser substance when all of it that resembled a body was taken away. And the soul was destroyed because there could not be two specific differences affecting the same and since it is imperishable it follows of necessity that the world also must be imperishable. X. |
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| 5. Seneca The Younger, De Consolatione Ad Marciam, 19.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Long (2019), Immortality in Ancient Philosophy, 158, 163 |
| 6. Pliny The Elder, Natural History, 7.188-7.190 (1st cent. CE - 1st cent. CE) Tagged with subjects: •identity, in stoicism Found in books: Long (2019), Immortality in Ancient Philosophy, 164 |
| 7. Epictetus, Enchiridion, 3.24.94 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •identity, in stoicism Found in books: Long (2019), Immortality in Ancient Philosophy, 157 |
8. Seneca The Younger, Troades, 371-382, 384-408, 383 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Long (2019), Immortality in Ancient Philosophy, 158| 383. novit, caeruleis Oceanus fretis | |
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| 9. Seneca The Younger, Letters, 2.5, 22.13-22.14, 22.22-22.23, 30.14, 54.4, 54.18, 57.9, 62.20, 65.1, 65.12, 65.15-65.16, 65.22, 65.24, 71.16, 77.11, 77.18-77.19, 88.34, 102.2, 102.20, 102.27-102.39, 108.19-108.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •identity, in stoicism Found in books: Long (2019), Immortality in Ancient Philosophy, 158, 159, 160, 161, 163, 164 |
| 10. Seneca The Younger, De Consolatione Ad Polybium (Ad Polybium De Consolatione) (Dialogorum Liber Xi), 9.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •identity, in stoicism Found in books: Long (2019), Immortality in Ancient Philosophy, 158 |
11. Plutarch, Letter of Condolence To Apollonius, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •identity, in stoicism Found in books: Long (2019), Immortality in Ancient Philosophy, 164 | 107d. Socrates said that death resembles either a very deep sleep or a long and distant journey, or, thirdly, a sort of destruction and extinction of both the body and the soul, but that by no one of these possibilities is it an evil. Each of these conceptions he pursued further, and the first one first. For if death is a sleep, and there is nothing evil in the state of those who sleep, it is evident that there is likewise nothing evil in the state of those who are dead. Nay, what need is there even to state that the deepest sleep is indeed the sweetest? For the fact is of itself patent to all men, and Homer bears witness by saying regarding it: Slumber the deepest and sweetest, and nearest to death in its semblance. |
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| 12. Marcus Aurelius Emperor of Rome, Meditations, 2.2-2.3, 2.11, 2.17, 3.3.2, 3.11.2, 3.16, 4.3.1, 4.21, 4.41, 5.8.3, 5.13, 5.23, 6.32, 7.32, 7.66, 8.5, 8.18, 8.25, 8.28, 8.56, 8.58, 9.3.1, 9.28, 10.1, 10.6, 10.6.1, 10.7.1-10.7.2, 11.3, 11.35, 12.3, 12.5, 12.14, 12.21, 12.33 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •identity, in stoicism Found in books: Long (2019), Immortality in Ancient Philosophy, 157, 169, 170, 171, 172, 173 |
13. Diogenes Laertius, Lives of The Philosophers, 7.157 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •identity, in stoicism Found in books: Long (2019), Immortality in Ancient Philosophy, 153 | 7.157. Zeno of Citium and Antipater, in their treatises De anima, and Posidonius define the soul as a warm breath; for by this we become animate and this enables us to move. Cleanthes indeed holds that all souls continue to exist until the general conflagration; but Chrysippus says that only the souls of the wise do so.They count eight parts of the soul: the five senses, the generative power in us, our power of speech, and that of reasoning. They hold that we see when the light between the visual organ and the object stretches in the form of a cone: so Chrysippus in the second book of his Physics and Apollodorus. The apex of the cone in the air is at the eye, the base at the object seen. Thus the thing seen is reported to us by the medium of the air stretching out towards it, as if by a stick. |
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| 14. Eusebius of Caesarea, Preparation For The Gospel, 15.20.6 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •identity, in stoicism Found in books: Long (2019), Immortality in Ancient Philosophy, 153 |
| 15. Cicero, On Academic Scepticism, 2.135 Tagged with subjects: •identity, in stoicism Found in books: Long (2019), Immortality in Ancient Philosophy, 162 |
| 16. Hyperides, Funeral Oration, 43 Tagged with subjects: •identity, in stoicism Found in books: Long (2019), Immortality in Ancient Philosophy, 162 |
| 17. Stoic School, Stoicor. Veter. Fragm., 2.809 Tagged with subjects: •identity, in stoicism Found in books: Long (2019), Immortality in Ancient Philosophy, 153 |
