| 1. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 64 |
| 2. Plato, Laches, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •pohlenz, max Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 64 |
| 3. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •pohlenz, max Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 128 |
| 4. Plato, Protagoras, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •pohlenz, max Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 64 |
| 5. Plato, Philebus, 44-46 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 195 |
| 6. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 195 |
| 7. Philodemus, De Libertate Dicendi, 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, 196 |
8. Cicero, Tusculan Disputations, 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, 329| 4.12. laetitia autem et libido in bonorum opinione versantur, cum libido ad id, quod videtur bonum, inlecta inlecta s iniecta X et sqq. cf. Barlaami eth. sec. Stoicos 2, 11 qui hinc haud pauca adsumpsit. inflammata rapiatur, laetitia ut adepta iam aliquid concupitum ecferatur et gestiat. natura natura s V rec naturae X (-re K) enim omnes ea, Stoic. fr. 3, 438 quae bona videntur, secuntur fugiuntque contraria; quam ob rem simul obiecta species est speciei est H speci est KR ( add. c ) speciest GV cuiuspiam, quod bonum videatur, ad id adipiscendum impellit ipsa natura. id cum constanter prudenterque fit, eius modi adpetitionem Stoici bou/lhsin BO gL AHClN KR bo gL HC in G bo ga HCin V appellant, nos appellemus appellemus We. appellamus X (apell G) cf. v. 26, fin. 3, 20 voluntatem, eam eam iam V illi putant in solo esse sapiente; quam sic definiunt: voluntas est, quae quid cum ratione desiderat. quae autem ratione adversante adversante Po. ( cf. p.368, 6; 326, 3; St. fr. 3, 462 a)peiqw=s tw=| lo/gw| w)qou/menon e)pi\ plei=on adversa X (d del. H 1 ) a ratione aversa Or. incitata est vehementius, ea libido est vel cupiditas effrenata, quae in omnibus stultis invenitur. | |
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| 9. Cicero, On Duties, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •pohlenz, max Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 55 |
| 10. Posidonius Apamensis Et Rhodius, Fragments, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •pohlenz, max Found in books: Graver (2007), Stoicism and Emotion, 238 |
| 11. Cicero, Academica, 2.44.135, 2.135 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •pohlenz, max Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 196 |
| 12. Cicero, On Fate, 11.23 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •pohlenz, max Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 329 |
| 13. Andronicus of Rhodes, On Emotions, None (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •pohlenz, max Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 44 |
| 14. Philo of Alexandria, That The Worse Attacks The Better, 139, 138 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Graver (2007), Stoicism and Emotion, 238 |
| 15. Philo of Alexandria, Who Is The Heir, None (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 343 |
| 16. Philo of Alexandria, Questions On Genesis, None (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Graver (2007), Stoicism and Emotion, 238 |
17. Philo of Alexandria, On The Migration of Abraham, 137 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •pohlenz, max Found in books: Graver (2007), Stoicism and Emotion, 238 | 137. Come, and at once abandoning all other things, learn to know yourselves, and tell us plainly what ye yourselves are in respect of your bodies, in respect of your souls, in respect of your external senses, and in respect of your reason. Tell us now with respect to one, and that the smallest, perhaps, of the senses, what sight is, and how it is that you see; tell us what hearing is, and how it is that you hear; tell us what taste is, what touch is, what smell is, and how it is that you exercise the energies of each of these faculties; and what the sources of them are from which they originate. |
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| 18. Plutarch, Letter of Condolence To Apollonius, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pohlenz, max Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 196 |
| 19. Plutarch, It Is Impossible To Live Pleasantly In The Manner of Epicurus, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pohlenz, max Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 196 |
| 20. Seneca The Younger, Letters, 31.18, 37.5, 92.3, 99.14-99.15, 99.18-99.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pohlenz, max Found in books: Graver (2007), Stoicism and Emotion, 238; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 44 |
21. New Testament, Matthew, 5.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pohlenz, max Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 391| 5.7. μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται. | 5.7. Blessed are the merciful, For they shall obtain mercy. |
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| 22. Seneca The Younger, On Anger, 2.2.2, 2.3.4-2.3.5, 2.4.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Graver (2007), Stoicism and Emotion, 238; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 63 |
| 23. Maximus of Tyre, Dialexeis, 27.7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •pohlenz, max Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 196 |
| 24. Posidonius Olbiopolitanus, Fragments, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •pohlenz, max Found in books: Graver (2007), Stoicism and Emotion, 238 |
| 25. Gellius, Attic Nights, None (2nd 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, 195 |
| 26. Apuleius, On Plato, 2.20.247 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •pohlenz, max Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 196 |
| 27. Alcinous, Handbook of Platonism, 30.184.20-30.184.36, 32.186.15-32.186.24 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •pohlenz, max Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 196 |
| 28. Clement of Alexandria, Miscellanies, 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, 195 |
| 29. Galen, On The Doctrines of Hippocrates And Plato, 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, 64 |
30. Lactantius, Divine Institutes, 6.16 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •pohlenz, max Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 195 | 6.16. But I think that the Peripatetics did not even approach the truth, who allow that they are vices, but regulate them with moderation. For we must be free even from moderate vices; yea, rather, it ought to have been at first effected that there should be no vices. For nothing can be born vicious; but if we make a bad use of the affections they become vices, if we use them well they become virtues. Then it must be shown that the causes of the affections, and not the affections themselves, must be moderated. We must not, they say, rejoice with excessive joy, but moderately and temperately. This is as though they should say that we must not run swiftly, but walk quietly. But it is possible that he who walks may err, and that he who runs may keep the right path. What if I show that there is a case in which it is vicious not only to rejoice moderately, but even in the smallest degree; and that there is another case, on the contrary, in which even to exult with transports of joy is by no means faulty? What then, I pray, will this mediocrity profit us? I ask whether they think that a wise man ought to rejoice if he sees any evil happening to his enemy; or whether he ought to curb his joy, if by the conquest of enemies, or the overthrow of a tyrant, liberty and safety have been acquired by his countrymen. No one doubts but that in the former case to rejoice a little, and in the latter to rejoice too little, is a very great crime. We may say the same respecting the other affections. But, as I have said, the object of wisdom does not consist in the regulation of these, but of their causes, since they are acted upon from without; nor was it befitting that these themselves should be restrained; since they may exist in a small degree with the greatest criminality, and in the greatest degree without any criminality. But they ought to have been assigned to fixed times, and circumstances, and places, that they may not be vices, when it is permitted us to make a right use of them. For as to walk in the right course is good, but to wander from it is evil, so to be moved by the affections to that which is right is good, but to that which is corrupt is evil. For sensual desire, if it does not wander from its lawful object, although it be ardent, yet is without fault. But if it desires an unlawful object, although it be moderate, yet it is a great vice. Therefore it is not a disease to be angry, nor to desire, nor to be excited by lust; but to be passionate, to be covetous or licentious, is a disease. For he who is passionate is angry even with him with whom he ought not to be angry or at times when he ought not. He who is covetous desires even that which is unnecessary. He who is licentious pursues even that which is forbidden by the laws. The whole matter ought to have turned on this, that since the impetuosity of these things cannot be restrained, nor is it right that it should be, because it is necessarily implanted for maintaining the duties of life, it might rather be directed into the right way, where it may be possible even to run without stumbling and danger. |
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31. Origen, On First Principles, 3.2.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •pohlenz, max Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 343 | 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. |
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| 32. Origen, Fragments On Psalms 1-150, 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, 343 |
33. Diogenes Laertius, Lives of The Philosophers, 6.3, 7.110, 10.117-10.119 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •pohlenz, max Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 44, 64, 195, 196 | 6.3. He was the first to define statement (or assertion) by saying that a statement is that which sets forth what a thing was or is. He used repeatedly to say, I'd rather be mad than feel pleasure, and We ought to make love to such women as will feel a proper gratitude. When a lad from Pontus was about to attend his lectures, and asked him what he required, the answer was, Come with a new book, a new pen, and new tablets, if you have a mind to (implying the need of brains as well). When someone inquired what sort of wife he ought to marry, he said, If she's beautiful, you'll not have her to yourself; if she's ugly, you'll pay for it dearly. Being told that Plato was abusing him, he remarked, It is a royal privilege to do good and be ill spoken of. 7.110. And in things intermediate also there are duties; as that boys should obey the attendants who have charge of them.According to the Stoics there is an eight-fold division of the soul: the five senses, the faculty of speech, the intellectual faculty, which is the mind itself, and the generative faculty, being all parts of the soul. Now from falsehood there results perversion, which extends to the mind; and from this perversion arise many passions or emotions, which are causes of instability. Passion, or emotion, is defined by Zeno as an irrational and unnatural movement in the soul, or again as impulse in excess.The main, or most universal, emotions, according to Hecato in his treatise On the Passions, book ii., and Zeno in his treatise with the same title, constitute four great classes, grief, fear, desire or craving, pleasure. 10.117. Such are his views on celestial phenomena.But as to the conduct of life, what we ought to avoid and what to choose, he writes as follows. Before quoting his words, however, let me go into the views of Epicurus himself and his school concerning the wise man.There are three motives to injurious acts among men – hatred, envy, and contempt; and these the wise man overcomes by reason. Moreover, he who has once become wise never more assumes the opposite habit, not even in semblance, if he can help it. He will be more susceptible of emotion than other men: that will be no hindrance to his wisdom. However, not every bodily constitution nor every nationality would permit a man to become wise.Even on the rack the wise man is happy. He alone will feel gratitude towards friends, present and absent alike, and show it by word and deed. 10.118. When on the rack, however, he will give vent to cries and groans. As regards women he will submit to the restrictions imposed by the law, as Diogenes says in his epitome of Epicurus' ethical doctrines. Nor will he punish his servants; rather he will pity them and make allowance on occasion for those who are of good character. The Epicureans do not suffer the wise man to fall in love; nor will he trouble himself about funeral rites; according to them love does not come by divine inspiration: so Diogenes in his twelfth book. The wise man will not make fine speeches. No one was ever the better for sexual indulgence, and it is well if he be not the worse. 10.119. Nor, again, will the wise man marry and rear a family: so Epicurus says in the Problems and in the De Natura. Occasionally he may marry owing to special circumstances in his life. Some too will turn aside from their purpose. Nor will he drivel, when drunken: so Epicurus says in the Symposium. Nor will he take part in politics, as is stated in the first book On Life; nor will he make himself a tyrant; nor will he turn Cynic (so the second book On Life tells us); nor will he be a mendicant. But even when he has lost his sight, he will not withdraw himself from life: this is stated in the same book. The wise man will also feel grief, according to Diogenes in the fifth book of his Epilecta. |
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| 34. Basil of Caesarea, Letters, 140, 2, 269, 28, 300-302, 5-6, 62 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 391 |
| 35. Basil of Caesarea, Letters, 140, 2, 269, 300-302, 5-6, 62, 28 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 391 |
| 36. Stobaeus, Anthology, 3.20.53, 3.50 (5th cent. CE - 5th cent. CE) Tagged with subjects: •pohlenz, max Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 196 |
| 37. Jerome, Commentaria In Matthaeum (Commentaria In Evangelium S. Matthaei), None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 343 |
| 38. Jerome, Letters, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 343 |
| 39. Jerome, Letters, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 343 |
| 40. Jerome, Letters, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 343 |
| 41. Jerome, Commentary On Ezekiel, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 343 |
| 42. Basil of Caesarea, Ascetic Sermons, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 391 |
| 44. Basil of Caesarea, On The Eucharist, None Tagged with subjects: •pohlenz, max Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 391 |
| 46. Stobaeus, Eclogues, None Tagged with subjects: •nan Found in books: Graver (2007), Stoicism and Emotion, 214 |
