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24 results for "lust"
1. Cicero, On Duties, 1.112 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •julian of eclanum, bishop, pelagian opponent of augustine, male member has consent of will, so lust no different from decision to eat or drink, salivation, digestion, sleep Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 412
1.112. Atque haec differentia naturarum tantam habet vim, ut non numquam mortem sibi ipse consciscere alius debeat, alius in eadem causa non debeat. Num enim alia in causa M. Cato fuit, alia ceteri, qui se in Africa Caesari tradiderunt? Atqui ceteris forsitan vitio datum esset, si se interemissent, propterea quod lenior eorum vita et mores fuerant faciliores, Catoni cum incredibilem tribuisset natura gravitatem eamque ipse perpetua constantia roboravisset semperque in proposito susceptoque consilio permansisset, moriendum potius quam tyranni vultus aspiciendus fuit. 1.112.  Indeed, such diversity of character carries with it so great significance that suicide may be for one man a duty, for another [under the same circumstances] a crime. Did Marcus Cato find himself in one predicament, and were the others, who surrendered to Caesar in Africa, in another? And yet, perhaps, they would have been condemned, if they had taken their lives; for their mode of life had been less austere and their characters more pliable. But Cato had been endowed by nature with an austerity beyond belief, and he himself had strengthened it by unswerving consistency and had remained ever true to his purpose and fixed resolve; and it was for him to die rather than to look upon the face of a tyrant. <
2. Seneca The Younger, On Anger, 2.3.2 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •julian of eclanum, bishop, pelagian opponent of augustine, male member has consent of will, so lust no different from decision to eat or drink, salivation, digestion, sleep Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 381
3. Origen, On First Principles, 3.2.2 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •lust, one of evagrius' less troublesome bad thoughts Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 359
3.2.2. We, however, who see the reason (of the thing) more clearly, do not hold this opinion, taking into account those (sins) which manifestly originate as a necessary consequence of our bodily constitution. Must we indeed suppose that the devil is the cause of our feeling hunger or thirst? Nobody, I think, will venture to maintain that. If, then, he is not the cause of our feeling hunger and thirst, wherein lies the difference when each individual has attained the age of puberty, and that period has called forth the incentives of the natural heat? It will undoubtedly follow, that as the devil is not the cause of our feeling hunger and thirst, so neither is he the cause of that appetency which naturally arises at the time of maturity, viz., the desire of sexual intercourse. Now it is certain that this cause is not always so set in motion by the devil that we should be obliged to suppose that bodies would nor possess a desire for intercourse of that kind if the devil did not exist. Let us consider, in the next place, if, as we have already shown, food is desired by human beings, not from a suggestion of the devil, but by a kind of natural instinct, whether, if there were no devil, it were possible for human experience to exhibit such restraint in partaking of food as never to exceed the proper limits; i.e., that no one would either take otherwise than the case required, or more than reason would allow; and so it would result that men, observing due measure and moderation in the matter of eating, would never go wrong. I do not think, indeed, that so great moderation could be observed by men (even if there were no instigation by the devil inciting thereto), as that no individual, in partaking of food, would go beyond due limits and restraint, until he had learned to do so from long usage and experience. What, then, is the state of the case? In the matter of eating and drinking it was possible for us to go wrong, even without any incitement from the devil, if we should happen to be either less temperate or less careful (than we ought); and are we to suppose, then, in our appetite for sexual intercourse, or in the restraint of our natural desires, our condition is not something similar? I am of opinion, indeed, that the same course of reasoning must be understood to apply to other natural movements as those of covetousness, or of anger, or of sorrow, or of all those generally which through the vice of intemperance exceed the natural bounds of moderation. There are therefore manifest reasons for holding the opinion, that as in good things the human will is of itself weak to accomplish any good (for it is by divine help that it is brought to perfection in everything); so also, in things of an opposite nature we receive certain initial elements, and, as it were, seeds of sins, from those things which we use agreeably to nature; but when we have indulged them beyond what is proper, and have not resisted the first movements to intemperance, then the hostile power, seizing the occasion of this first transgression, incites and presses us hard in every way, seeking to extend our sins over a wider field, and furnishing us human beings with occasions and beginnings of sins, which these hostile powers spread far and wide, and, if possible, beyond all limits. Thus, when men at first for a little desire money, covetousness begins to grow as the passion increases, and finally the fall into avarice takes place. And after this, when blindness of mind has succeeded passion, and the hostile powers, by their suggestions, hurry on the mind, money is now no longer desired, but stolen, and acquired by force, or even by shedding human blood. Finally, a confirmatory evidence of the fact that vices of such enormity proceed from demons, may be easily seen in this, that those individuals who are oppressed either by immoderate love, or incontrollable anger, or excessive sorrow, do not suffer less than those who are bodily vexed by devils. For it is recorded in certain histories, that some have fallen into madness from a state of love, others from a state of anger, not a few from a state of sorrow, and even from one of excessive joy; which results, I think, from this, that those opposing powers, i.e., those demons, having gained a lodgment in their minds which has been already laid open to them by intemperance, have taken complete possession of their sensitive nature, especially when no feeling of the glory of virtue has aroused them to resistance.
4. Evagrius Ponticus, Praktikos, 10-11, 13-17, 20-25, 27-28, 36-37, 43, 50-51, 56, 58-59, 6, 71, 80-81, 87, 91, 12 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 364
5. Cassian, Institutiones, books 5-12 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •lust, one of evagrius' less troublesome bad thoughts Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 358
6. Cassian, Conferences, 5 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •lust, one of evagrius' less troublesome bad thoughts Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 358
7. Augustine, Commentary On Genesis, 12.15.31 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •julian of eclanum, bishop, pelagian opponent of augustine, male member has consent of will, so lust no different from decision to eat or drink, salivation, digestion, sleep •julian of eclanum, bishop, pelagian opponent of augustine, sleepeven parallels lust in extinguishing thought about its purpose Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 381, 415
8. Evagrius, On Discrimination In Respect of Passions And Thoughts, 9), 8, 2, 11), 15 (PG 79, 16), 19), 22), 22-3), 19-20), 2), 11-12), 8 (= On Various Bad Thoughts, 10 (= On Various Bad Thoughts, col.1217 A), 15 (= On Various Bad Thoughts, 20 (= On Various Bad Thoughts, 3 (= On Various Bad Thoughts, 21 (= On Various Bad Thoughts (4th cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 363, 364, 367
9. Augustine, Reply To Faustus, 22.30 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •lust, one of evagrius' less troublesome bad thoughts Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 400
10. Augustine, Confessions, 1.6-1.7, 4.2.2 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •julian of eclanum, bishop, pelagian opponent of augustine, neither sleep nor lust need oppose will, if they have consent •lust, one of evagrius' less troublesome bad thoughts Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 400, 410
1.7. 11. Hearken, O God! Alas for the sins of men! Man says this, and You have compassion on him; for You created him, but did not create the sin that is in him. Who brings to my remembrance the sin of my infancy? For before You none is free from sin, not even the infant which has lived but a day upon the earth. Who brings this to my remembrance? Does not each little one, in whom I behold that which I do not remember of myself? In what, then, did I sin? Is it that I cried for the breast? If I should now so cry - not indeed for the breast, but for the food suitable to my years - I should be most justly laughed at and rebuked. What I then did deserved rebuke; but as I could not understand those who rebuked me, neither custom nor reason suffered me to be rebuked. For as we grow we root out and cast from us such habits. I have not seen any one who is wise, when purging John 15:2 anything cast away the good. Or was it good, even for a time, to strive to get by crying that which, if given, would be hurtful - to be bitterly indigt that those who were free and its elders, and those to whom it owed its being, besides many others wiser than it, who would not give way to the nod of its good pleasure, were not subject unto it - to endeavour to harm, by struggling as much as it could, because those commands were not obeyed which only could have been obeyed to its hurt? Then, in the weakness of the infant's limbs, and not in its will, lies its innocency. I myself have seen and known an infant to be jealous though it could not speak. It became pale, and cast bitter looks on its foster-brother. Who is ignorant of this? Mothers and nurses tell us that they appease these things by I know not what remedies; and may this be taken for innocence, that when the fountain of milk is flowing fresh and abundant, one who has need should not be allowed to share it, though needing that nourishment to sustain life? Yet we look leniently on these things, not because they are not faults, nor because the faults are small, but because they will vanish as age increases. For although you may allow these things now, you could not bear them with equanimity if found in an older person. 12. You, therefore, O Lord my God, who gave life to the infant, and a frame which, as we see, You have endowed with senses, compacted with limbs, beautified with form, and, for its general good and safety, hast introduced all vital energies - You command me to praise You for these things, to give thanks unto the Lord, and to sing praise unto Your name, O Most High; for You are a God omnipotent and good, though You had done nought but these things, which none other can do but You, who alone made all things, O You most fair, who made all things fair, and orders all according to Your law. This period, then, of my life, O Lord, of which I have no remembrance, which I believe in the word of others, and which I guess from other infants, it chagrins me - true though the guess be - to reckon in this life of mine which I lead in this world; inasmuch as, in the darkness of my forgetfulness, it is like to that which I passed in my mother's womb. But if I was shapen in iniquity, and in sin did my mother conceive me, where, I pray you, O my God, where, Lord, or when was I, Your servant, innocent? But behold, I pass by that time, for what have I to do with that, the memories of which I cannot recall?
11. Anon., Alphabetical Collection, PG 65.176A, Evagrius (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 370
12. Augustine, Against Julian, 4.14.67, 5.5.20-5.5.22, 5.10.42 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •julian of eclanum, bishop, pelagian opponent of augustine, male member has consent of will, so lust no different from decision to eat or drink, salivation, digestion, sleep •julian of eclanum, bishop, pelagian opponent of augustine, neither sleep nor lust need oppose will, if they have consent •julian of eclanum, bishop, pelagian opponent of augustine, sleepeven parallels lust in extinguishing thought about its purpose Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 409, 410, 415
13. Evagrius Ponticus, On Evil Thoughts, 1 (PG 79, 14 (PG 79, 4 (PG 79, 6 (PG 79, 2, 24, col.1145 A), col.1148), col.1152), col.1160 A-B), col.1149 A-B) (4th cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 370
14. Augustine, Letters, 6* (7th cent. CE - 7th cent. CE)  Tagged with subjects: •julian of eclanum, bishop, pelagian opponent of augustine, male member has consent of will, so lust no different from decision to eat or drink, salivation, digestion, sleep Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 412
15. Anon., Scholium On Aristotle, Nicomachean Ethics, 1118b8(=Usener, Epicurea, 456)  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 410
16. Aquinas, Thomas, Summa Theologiae, 2.2, 1a, q.98, a.2, ad 3, q.153, a.3, ad 2, q.154, a.5, respondeo  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 410, 415
18. Pseudo‐Nilus =Evagrius, Sentences To The Monks, PG 40.1279 A  Tagged with subjects: •lust, one of evagrius' less troublesome bad thoughts Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 366
20. Pseudo‐Nilus =Evagrius, Sentences To The Virgins, PG 40.1284 A  Tagged with subjects: •lust, one of evagrius' less troublesome bad thoughts Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 370
23. Augustine, On The Catholic And Manichaean Ways of Life, 18.65  Tagged with subjects: •lust, one of evagrius' less troublesome bad thoughts Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 400
24. Anon., Epicurea, Ed.Usener, 1118b8), Nicomachean Ethics, p.456 (Scholium on Aristotle  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 410