1. Cicero, De Finibus, 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, 170 | 3.50. But even if we allowed wealth to be essential to the arts, the same argument nevertheless could not be applied to virtue, because virtue (as Diogenes argues) requires a great amount of thought and practice, which is not the case to the same extent with the arts, and because virtue involves life-long steadfastness, strength and consistency, whereas these qualities are not equally manifested in the arts. "Next follows an exposition of the difference between things; for if we maintained that all things were absolutely indifferent, the whole of life would be thrown into confusion, as it is by Aristo, and no function or task could be found for wisdom, since there would be absolutely no distinction between the things that pertain to the conduct of life, and no choice need be exercised among them. Accordingly after conclusively proving that morality alone is good and baseness alone evil, the Stoics went on to affirm that among those things which were of no importance for happiness or misery, there was nevertheless an element of difference, making some of them of positive and others of negative value, and others neutral. |
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2. Cicero, On The Ends of Good And Evil, 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, 170| 3.50. quod si de artibus concedamus, virtutis tamen non sit eadem ratio, propterea quod haec plurimae commentationis commendationis (comend., cōmend.) ARNV et exercitationis indigeat, quod idem in artibus non sit, et quod virtus stabilitatem, firmitatem, constantiam totius vitae complectatur, nec haec eadem in artibus esse videamus. Deinceps explicatur differentia rerum, quam si non ullam non ullam AV, N 2 (ul ab alt. m. in ras. ), non nullam R non nulla B nonulla E esse diceremus, confunderetur omnis vita, ut ab Aristone, neque ullum sapientiae munus aut opus inveniretur, cum inter res eas, quae ad vitam degendam pertinerent, nihil omnino interesset, neque ullum dilectum adhiberi oporteret. itaque cum esset satis constitutum id solum esse bonum, quod esset esset om. A honestum, et id malum solum, quod turpe, tum inter illa, quae nihil valerent ad beate misereve vivendum, aliquid tamen, quod differret, esse voluerunt, ut essent eorum alia aestimabilia, alia contra, alia neutrum. alia neutrum RNV aliane verum A alia neutrumque BE | 3.50. But even if we allowed wealth to be essential to the arts, the same argument nevertheless could not be applied to virtue, because virtue (as Diogenes argues) requires a great amount of thought and practice, which is not the case to the same extent with the arts, and because virtue involves life-long steadfastness, strength and consistency, whereas these qualities are not equally manifested in the arts. "Next follows an exposition of the difference between things; for if we maintained that all things were absolutely indifferent, the whole of life would be thrown into confusion, as it is by Aristo, and no function or task could be found for wisdom, since there would be absolutely no distinction between the things that pertain to the conduct of life, and no choice need be exercised among them. Accordingly after conclusively proving that morality alone is good and baseness alone evil, the Stoics went on to affirm that among those things which were of no importance for happiness or misery, there was nevertheless an element of difference, making some of them of positive and others of negative value, and others neutral. |
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3. Cicero, Tusculan Disputations, 2.61, 3.76 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •panaetius, stoic, indifferents Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 107| 2.61. at non noster Posidonius; possidon. X quem et ipse saepe vidi et id dicam, quod solebat narrare Pompeius, se, cum secum X (ipse cum R c ) Rhodum venisset decedens ex Syria, ex yria K audire voluisse Posidonium; possidon. X sed cum audisset eum graviter esse aegrum, quod vehementer eius artus laborarent, voluisse tamen nobilissimum philosophum philosoph um R visere: quem ut vidisset et et add. V c salutavisset honorificisque verbis prosecutus esset molesteque se dixisset dixs. G ferre, quod eum non posset audire, at ille: tu vero inquit potes, nec committam, necomitam G ( ss. 2 ) KR (nec om. K 2 R) ne commitam V neccommittam s ut dolor corporis efficiat, ut frustra tantus vir ad me venerit. itaque narrabat eum graviter et copiose de hoc ipso, nihil esse nihil esse nihile G 1 bonum nisi quod esset honestum, cubantem disputavisse, cumque quasi faces ei doloris admoverentur, admoverentur -rentur in r. V c saepe dixisse: dixs. G 3.76. sunt qui unum officium consolantis cons olantis R 1 consulantis GK 1 V 1 putent putent docere Lb. Cleanthes fr. 576 malum illud omnino non esse, ut Cleanthi placet; sunt qui non magnum malum, ut Peripatetici; sunt qui abducant a malis ad bona, ut Epicurus; sunt qui satis satis om. G 1 putent ostendere nihil inopinati inopiti GRV 1 (n exp. c ) opiti K accidisse, ut Cyrenaici lac. stat. Po. ut Cyrenaici pro nihil mali (nihil a mali V 1 ) Dav. cogitari potest: ut Cyr. atque hi quoque, si verum quaeris, efficere student ut non multum adesse videatur aut nihil mall. Chr. cf. § 52–59. 61 extr. Chrys. fr. eth. 486 nihil mali. Chrysippus autem caput esse censet in consolando detrahere detra in r. V c illam opinionem maerentis, qua se maerentis se X (mer. KR) qd add. V 2 maerentis si vel maerentl si s ( sed sec. Chr. omnes qui maerent in illa opinione sunt; non recte p. 275, 19 confert Va. Op. 1, 70 ) qua Po. officio fungi putet iusto atque debito. sunt etiam qui haec omnia genera consolandi colligant abducunt... 21 putant... 356, 2 colligunt X 356, 2 colligant V 2 abducant et putent Ern. ( obloq. Küh. Sey. cf. tamen nat. deor. 2, 82 al. ). inconcinnitatem modorum def. Gaffiot cf. ad p. 226, 23 —alius enim alio modo movetur—, ut fere nos in Consolatione omnia omnia bis scripsit, prius erasit G omnia exp. et in mg. scr. fecimus. omne genus consolandi V c in consolationem unam coniecimus; erat enim in tumore animus, et omnis in eo temptabatur curatio. sed sumendum tempus est non minus in animorum morbis quam in corporum; ut Prometheus ille Aeschyli, cui cum dictum esset: Atqui/, Prometheu, te ho/c tenere exi/stimo, Mede/ri posse ra/tionem ratione ratione G 1 RV 1 ( alterum exp. G 2 V 1 ratione rationem K 1 (ratione del. K 2 ) orationem Stephanus ( ft. recte cf. lo/goi ) iracu/ndiae, v. 377 respondit: Siquide/m qui qui et ss. V c tempesti/vam medicinam a/dmovens Non a/dgravescens adgr. ss. V c vo/lnus inlida/t manu. manus X s exp. V | |
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| 4. Seneca The Younger, De Consolatione Ad Marciam, 2.3, 3.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •panaetius, stoic, indifferents Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 107 |
| 5. Seneca The Younger, De Vita Beata (Dialogorum Liber Vii), 22.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •panaetius, stoic, indifferents Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 170 |
| 6. Seneca The Younger, Letters, 87.31-87.32, 87.35 (1st cent. CE - 1st cent. CE) Tagged with subjects: •panaetius, stoic, indifferents Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 107 |
| 7. Epictetus, Discourses, 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, 170 |
| 8. 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, 170 |
| 9. Sextus, Against The Mathematicians, 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, 170 |
| 10. Alexander of Aphrodisias, Supplement To On The Soul (Mantissa), 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, 170 |
| 11. Gellius, Attic Nights, 5.12 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •panaetius, stoic, indifferents Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 107 |
12. Diogenes Laertius, Lives of The Philosophers, None (3rd 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, 107, 170 | 7.103. For as the property of hot is to warm, not to cool, so the property of good is to benefit, not to injure; but wealth and health do no more benefit than injury, therefore neither wealth nor health is good. Further, they say that that is not good of which both good and bad use can be made; but of wealth and health both good and bad use can be made; therefore wealth and health are not goods. On the other hand, Posidonius maintains that these things too are among goods. Hecato in the ninth book of his treatise On Goods, and Chrysippus in his work On Pleasure, deny that pleasure is a good either; for some pleasures are disgraceful, and nothing disgraceful is good. |
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| 13. Stobaeus, Eclogues, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 170 |
| 14. Epiphanius, On Faith, 9.46 Tagged with subjects: •panaetius, stoic, indifferents Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 107 |
