| 1. Aeschylus, Libation-Bearers, 4.7.3 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •peculiar quality Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 122 |
| 2. Plutarch, On Common Conceptions Against The Stoics, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •peculiar quality Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 122 |
| 3. Plutarch, On Stoic Self-Contradictions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •peculiar quality Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 122 |
4. Diogenes Laertius, Lives of The Philosophers, 7.58, 7.157 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •peculiar quality Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 122 | 7.58. There are, as stated by Diogenes in his treatise on Language and by Chrysippus, five parts of speech: proper name, common noun, verb, conjunction, article. To these Antipater in his work On Words and their Meaning adds another part, the mean.A common noun or appellative is defined by Diogenes as part of a sentence signifying a common quality, e.g. man, horse; whereas a name is a part of speech expressing a quality peculiar to an individual, e.g. Diogenes, Socrates. A verb is, according to Diogenes, a part of speech signifying an isolated predicate, or, as others define it, an un-declined part of a sentence, signifying something that can be attached to one or more subjects, e.g. I write, I speak. A conjunction is an indeclinable part of speech, binding the various parts of a statement together; and an article is a declinable part of speech, distinguishing the genders and numbers of nouns, e.g. ὁ, ἡ, τό, οἱ, αἱ, τά. 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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| 5. Eusebius of Caesarea, Preparation For The Gospel, 15.20.6 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •peculiar quality Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 122 |
| 6. Theodoret of Cyrus, Cure of The Greek Maladies, 5.2.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •peculiar quality Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 122 |
| 7. Simplicius of Cilicia, In Aristotelis Categorias Commentarium, 238.12-238.20 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •peculiar quality Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 122 |
