The Ancient Mediterranean Religions Index Database

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Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
preservation, and impurity of hands, document burial and	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 294
preservation, and jar storage, document burial and	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 289
preservation, and judaic law, document burial and	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 287
preservation, and mountain of quranic light, document burial and	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 301
preservation, and pharmacological lore, document burial and	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 328
preservation, and rejected scrolls, document burial and	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 302
preservation, and scroll cemeteries, document burial and	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 273, 290
preservation, and shemot, gods document burial and name	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 273, 287, 293, 294
preservation, biblical attestation of document burial and	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 284
preservation, bitumen, dead sea, and scroll	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 283, 284, 289
preservation, cave burial, document burial and	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 287, 289
preservation, cedar oil and, document burial and	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 284
preservation, document burial and	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 284, 289
preservation, in qumran cemetery, document burial and	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 290, 291
preservation, of aggadic material, aggada in bavli	Hayes (2022), The Literature of the Sages: A Re-Visioning, 579
preservation, of enochic literature, christian	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 2, 4, 13, 15, 123, 148, 160, 185, 190
preservation, of eponymous dating in monumental reuse	Wilding (2022), Reinventing the Amphiareion at Oropos, 218, 220, 234
preservation, of extracts from, enochic literature	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 21, 120, 153, 224, 225, 229, 230, 239, 257, 268
preservation, of family lines through, adoption in roman society	Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 51, 136
preservation, of graeco-jewish literature	Feldman (2006), Judaism and Hellenism Reconsidered, 98
preservation, of learning	Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 40, 41, 42, 43, 44, 45, 46, 47, 48, 59
preservation, of life on ~	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 51, 52, 303, 304, 305, 306, 309, 606
preservation, of marriage	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 231, 232, 233, 234, 236, 237, 249, 280
preservation, of memory, epic narrative	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 554, 555
preservation, of name	Parker (2005), Polytheism and Society at Athens, 29
preservation, of oedipus the king, sophocles	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 463
preservation, of oikos, oikia	Parker (2005), Polytheism and Society at Athens, 32, 33, 34
preservation, of patrimony, rome	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 304, 308
preservation, of ritual	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 287, 288, 291, 296
preservation, of sophocles’ work	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 459, 460, 462, 463, 464, 662
preservation, of statuary	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 298
preservation, of status, and fastidium, status quo	Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 56
preservation, of the body, strangulation, and	Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 115, 120, 121, 123, 124
preservation, of torah	Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 81, 112
preservation, of writing	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 145
preservation, process, dead sea scrolls, scroll	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 283, 284, 330
preservation, sadducees, approach to, document burial and	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 294
preservation, unusable documents as pesul, document burial and	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 287
preservation, vs. innovation	Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 80, 81
preservation, vs. restoration	Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 81
preserve, fame of atticus, ciceros letters	Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 208
preserve, serve, memory, buildings and statues	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 36, 37
preserved, aeneas, ship	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 8, 132, 165
preserved, by alexander polyhistor, demetrius, chronographer	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 10, 11
preserved, by christian authors, philo, writings cited and	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 83, 280, 282, 283, 284, 289, 295, 387, 388, 390
preserved, by, fabius maximus verrucosus, q., flaminius’ dignitas	Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 210
preserved, in crete, yotzer shir ha-shirim	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 399
preserved, in egypt, abraham’s marriage	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 231, 232, 233, 234, 236, 237, 249, 280
preserved, in epitaph, bes and dionysos cult, oracle	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 493
preserved, in eternal recurrence?, self, self	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 243
preserved, in festivals, lifestyle, ancient	Parker (2005), Polytheism and Society at Athens, 271
preserved, in liturgical tradition, qedushta shir ha-shirim, anonymous	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 17, 171
preserved, in song, excellence	Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 51, 52
preserved, irrational beings, only species of are	Schibli (2002), Hierocles of Alexandria, 345, 360
preserved, life for republic’s death, marius, c.	Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 98
preserved, on, papyri, cicero	Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 81
preserves, self, self, same matter in same arrangement	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 243
preserving, life	Libson (2018), Law and self-knowledge in the Talmud, 108, 118, 128, 129, 135, 136, 138, 144, 151
preserving, narrative, thotortaios, son of pachoy, servant at karnak, demotic ostraka	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 453, 454, 497, 498, 499, 502
preserving, tragedy, papyri	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 170, 172, 173, 174

List of validated texts:

4 validated results for "preservation"

1. Cicero, De Finibus, 5.24, 5.35, 5.37 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • self-preservation • self-preservation,

Found in books: Atkins (2021), The Cambridge Companion to Cicero's Philosophy 179; Tsouni (2019), Antiochus and Peripatetic Ethics, 96, 97, 124

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5.24 \xa0"Every living creature loves itself, and from the moment of birth strives to secure its own preservation; because the earliest impulse bestowed on it by nature for its life-long protection is the instinct for self-preservation and for the maintece of itself in the best condition possible to it in accordance with its nature. At the outset this tendency is vague and uncertain, so that it merely aims at protecting itself whatever its character may be; it does not understand itself nor its own capacities and nature. When, however, it has grown a little older, and has begun to understand the degree in which different things affect and concern itself, it now gradually commences to make progress. Self-consciousness dawns, and the creature begins to comprehend the reason why it possesses the instinctive appetition aforesaid, and to try to obtain the things which it perceives to be adapted to its nature and to repel their opposites. Every living creature therefore finds its object of appetition in the thing suited to its nature. Thus arises The End of Goods, namely to live in accordance with nature and in that condition which is the best and most suited to nature that is possible. < ^5.35 \xa0"It is manifest how well the parts of our body, and its entire shape, form and attitude are adapted to our nature; and that special conformation of the brow, eyes, ears and other parts which is appropriate to man can be recognized without hesitation by the understanding. But of course it is necessary that these organs should be healthy and vigorous and possessed of their natural motions and uses; no part must be lacking and none must be diseased or enfeebled â\x80\x94 this is a requirement of nature. Again, there is also a certain form of bodily activity which keeps the motions and postures in harmony with nature; and any error in these, due to distortion or abnormality of movement or posture, â\x80\x94 for example, if a man were to walk on his hands, or backwards instead of forwards, â\x80\x94 would make a man appear alienated from himself, as if he had stripped off his proper humanity and hated his own nature. Hence certain attitudes in sitting, and slouching, languishing movements, such as are affected by the wanton and the effeminate, are contrary to nature, and though really arising from a defect of mind, suggest to the eye a bodily perversion of man\'s nature. < ^5.37 \xa0"Such is the account, a brief one, it is true, that it was necessary to give of the body and the mind. It has indicated in outline what the requirements of man\'s nature are; and it has clearly shown that, since we love ourselves, and desire all our faculties both of mind and body to be perfect, those faculties are themselves dear to us for their own sakes, and are of the highest importance for our general well-being. For he who aims at the preservation of himself, must necessarily feel an affection for the parts of himself also, and the more so, the more perfect and admirable in their own kind they are. For the life we desire is one fully equipped with the virtues of mind and body; and such a life must constitute the Chief Good, inasmuch as it must necessarily be such as to be the limit of things desirable. This truth realized, it cannot be doubted that, as men feel an affection towards themselves for their own sakes and of their own accord, the parts also of the body and mind, and of those faculties which are displayed in each while in motion or at rest, are esteemed for their own attractiveness and desired for their own sake. <'' None

2. Cicero, On The Ends of Good And Evil, 3.16-3.21, 5.24, 5.35, 5.37 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • self-preservation • self-preservation,

Found in books: Atkins (2021), The Cambridge Companion to Cicero's Philosophy 174, 179; Graver (2007), Stoicism and Emotion, 246; Tsouni (2019), Antiochus and Peripatetic Ethics, 96, 97, 124

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3.16 Bene facis, inquit, quod me adiuvas, et istis quidem, quae modo dixisti, utar potius Latinis, in ceteris subvenies, si me haerentem videbis. Sedulo, inquam, faciam. sed 'fortuna fortis'; quare conare, quaeso. quid enim possumus hoc agere divinius? Placet his, inquit, quorum ratio mihi probatur, simulatque natum sit animal—hinc hinc RN hin A huic BEV enim est ordiendum ordiendum est BER —, ipsum sibi conciliari et commendari ad se conservandum et ad suum statum eaque, eaque Gz. eque ABERN et ad ea V quae conservantia sint sint Iw. Mue. II p. 19; sunt eius status, diligenda, alienari autem ab interitu iisque rebus, quae interitum videantur adferre. id ita esse sic probant, quod ante, quam voluptas aut dolor attigerit, salutaria appetant parvi aspernenturque contraria, quod non fieret, nisi statum suum diligerent, interitum timerent. fieri autem non posset ut appeterent aliquid, nisi sensum haberent sui eoque se diligerent. ex quo intellegi debet principium ductum esse a se diligendo." '^3.17 in principiis autem naturalibus diligendi sui del. Urs plerique Stoici non putant voluptatem esse ponendam. quibus ego vehementer adsentior, ne, si voluptatem natura posuisse in iis rebus videatur, quae primae appetuntur, multa turpia sequantur. satis esse autem argumenti videtur quam ob rem illa, quae prima sunt adscita adscita asserta BE natura, diligamus, quod est nemo, quin, cum utrumvis liceat, aptas malit et integras omnis partis corporis quam, eodem usu, inminutas aut detortas habere. rerum autem cognitiones, quas vel comprehensiones vel perceptiones quas vel comprehensiones vel perceptiones BE om. ARNV vel, si haec verba aut minus placent aut minus intelleguntur, katalh/yeis appellemus licet, eas igitur ipsas propter se adsciscendas arbitramur, quod habeant quiddam in se quasi complexum et continens veritatem. id autem in in V om. rell. parvis intellegi potest, quos delectari videamus, etiamsi eorum nihil intersit, si quid ratione per se ipsi invenerint. ^3.18 artis etiam ipsas propter se adsumendas putamus, cum cum ABE tum N (t corr. ut vid., ex c), RV quia sit in iis iis Mdv. his aliquid dignum adsumptione, tum quod constent ex cognitionibus et contineant quiddam in se ratione constitutum et via. a falsa autem adsensione magis nos alienatos esse quam a ceteris rebus, quae sint sunt R contra naturam, arbitrantur. iam membrorum, id est partium corporis, alia videntur propter eorum usum a natura esse donata, ut manus, crura, pedes, ut ea, ut ea et ea BE quae sunt intus in corpore, quorum utilitas quanta sit a medicis etiam etiam a medicis R disputatur, alia autem nullam ob utilitatem quasi ad quendam ornatum, ut cauda pavoni, plumae versicolores columbis, viris mammae atque barba. ^3.19 Haec dicuntur fortasse ieiunius; sunt enim quasi prima elementa naturae, quibus ubertas orationis adhiberi vix potest, nec equidem eam cogito consectari. verum tamen cum de rebus grandioribus dicas, ipsae res verba rapiunt; ita fit cum gravior, tum etiam splendidior oratio. Est, ut dicis, inquam. sed tamen omne, quod de re bona dilucide dicitur, mihi praeclare dici videtur. istius modi autem res dicere ornate velle puerile est, plane autem et perspicue expedire posse docti et intellegentis viri.' "^3.20 Progrediamur igitur, quoniam, quoniam qui ideo BE (discerpto, ut vid., q uo in qi io cf. ad p. 104,24 et ad p. 31, 25) inquit, ab his principiis naturae discessimus, quibus congruere debent quae sequuntur. sequitur autem haec prima divisio: Aestimabile esse dicunt—sic enim, ut opinor, appellemus appellemus Bentl. appellamus — id, quod aut ipsum secundum naturam sit aut tale quid efficiat, ut selectione dignum propterea sit, quod aliquod pondus habeat dignum aestimatione, quam illi a)ci/an vocant, illi ... vocant Pearc. ille ... vocat contraque inaestimabile, quod sit superiori contrarium. initiis igitur ita constitutis, ut ea, quae secundum naturam sunt, ipsa propter se sumenda sint contrariaque item reicienda, primum primum primum enim BE ('suspicari aliquis possit enim ortum esse ex hominis' Mdv.) est officium—id enim appello kaqh=kon —, ut se conservet in naturae statu, deinceps ut ea teneat, quae secundum naturam sint, pellatque contraria. qua qua AVN 2 que BN 1 q (= quae) ER inventa selectione et item reiectione sequitur deinceps cum officio selectio, deinde ea perpetua, tum ad extremum constans consentaneaque naturae, in qua primum inesse incipit et intellegi, intelligi BE intellegit A intelligit RNV quid sit, quod vere bonum possit dici." '^3.21 prima est enim conciliatio hominis ad ea, quae sunt secundum naturam. simul autem cepit intellegentiam vel notionem potius, quam appellant e)/nnoian illi, viditque rerum agendarum ordinem et, ut ita dicam, concordiam, multo eam pluris aestimavit extimavit V estimabit (existim. E extim. N) ABERN quam omnia illa, quae prima primū (ū ab alt. m. in ras. ) N primo V dilexerat, atque ita cognitione et ratione collegit, ut statueret in eo collocatum summum illud hominis per se laudandum et expetendum bonum, quod cum positum sit in eo, quod o(mologi/an Stoici, nos appellemus convenientiam, si placet,—cum igitur in eo sit id bonum, quo omnia referenda sint, sint ABERNV honeste facta honeste facta Mdv. omnia honeste (honesta B) facta ipsumque honestum, quod solum solum BE om. rell. in bonis ducitur, quamquam post oritur, tamen id solum vi sua et dignitate expetendum est; eorum autem, quae sunt prima naturae, propter se nihil est expetendum. ^5.24 Omne animal se ipsum diligit ac, simul et ortum est, id agit, se ut ut se BE conservet, quod hic ei primus ad omnem vitam tuendam appetitus a natura datur, se ut conservet atque ita sit affectum, ut optime secundum naturam affectum esse possit. hanc initio institutionem confusam habet et incertam, ut tantum modo se tueatur, qualecumque sit, sed nec quid sit nec quid possit nec quid ipsius natura sit intellegit. cum autem processit paulum et quatenus quicquid se attingat ad seque pertineat perspicere coepit, tum sensim incipit progredi seseque agnoscere et intellegere quam ob ob N 2 ad causam habeat habeat Lamb. habet eum, quem diximus, animi appetitum coeptatque et ea, quae naturae sentit apta, appetere et propulsare contraria. ergo omni animali illud, quod appetit, positum est in eo, quod naturae nature V natura ( etiam B) est accommodatum. ita finis bonorum existit secundum naturam vivere sic affectum, ut optime affici possit ad naturamque que ER et NV om. B accommodatissime. ^5.35 Corporis igitur nostri partes totaque figura et forma et statura quam apta ad naturam sit, apparet, neque est dubium, quin frons, oculi, aures et reliquae partes quales propriae sint sint Lamb. ( in curis secundis ); sunt hominis intellegatur. sed certe opus est ea valere et vigere et naturales motus ususque habere, ut nec absit quid eorum nec aegrum debilitatumve sit; id enim natura desiderat. est autem etiam actio quaedam corporis, quae motus et status naturae congruentis tenet; in quibus si peccetur distortione et depravatione quadam aut aut ac BE motu statuve deformi, ut si aut manibus ingrediatur quis aut non ante, sed retro, fugere plane se ipse et hominem ex homine exuens ex homine exuens RN 2 V exuens ( om. ex homine) N 1 exuens ex homine BE naturam odisse videatur. quam ob rem etiam sessiones quaedam et flexi fractique motus, quales protervorum hominum aut mollium esse solent, contra naturam sunt, ut, etiamsi animi vitio id eveniat, tamen in corpore immutari mutari BE hominis natura videatur. ^5.37 ex quo perspicuum est, quoniam ipsi a nobis diligamur omniaque et in animo et in corpore et in animo et in corpore NV et animo et corpore (in bis om. ) BE in animo et corpore ( priore et et poster. in om. ) R perfecta velimus esse, ea nobis ipsa cara esse propter se et in iis esse ad bene vivendum momenta maxima. nam cui proposita sit conservatio sui, necesse est huic partes quoque sui caras esse carioresque, quo perfectiores sint et magis in suo genere laudabiles. ea enim vita expetitur, quae sit animi corporisque expleta virtutibus, in eoque summum bonum poni necesse est, quandoquidem id tale esse debet, ut rerum expetendarum sit extremum. quo cognito dubitari non potest, quin, cum ipsi homines sibi sint per se et sua sponte cari, partes quoque et corporis et animi et earum rerum, quae sunt in utriusque motu et statu, sua caritate sua caritate V sua e caritate R sua ecaritate BEN colantur et per se ipsae appetantur.'" None

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3.16 \xa0"Thanks for your assistance," he said. "I\xa0certainly shall use for choice the Latin equivalents you have just given; and in other cases you shall come to my aid if you see me in difficulties." "I\'ll do my best," I\xa0replied; "but fortune favours the bold, so pray make the venture. What sublimer occupation could we find?" He began: "It is the view of those whose system I\xa0adopt, that immediately upon birth (for that is the proper point to start from) a living creature feels an attachment for itself, and an impulse to preserve itself and to feel affection for its own constitution and for those things which tend to preserve that constitution; while on the other hand it conceives an antipathy to destruction and to those things which appear to threaten destruction. In proof of this opinion they urge that infants desire things conducive to their health and reject things that are the opposite before they have ever felt pleasure or pain; this would not be the case, unless they felt an affection for their own constitution and were afraid of destruction. But it would be impossible that they should feel desire at all unless they possessed self-consciousness, and consequently felt affection for themselves. This leads to the conclusion that it is love of self which supplies the primary impulse to action. < ^3.17 \xa0Pleasure on the contrary, according to most Stoics, is not to be reckoned among the primary objects of natural impulse; and I\xa0very strongly agree with them, for fear lest many immoral consequences would follow if we held that nature has placed pleasure among the earliest objects of desire. But the fact of our affection for the objects first adopted at nature\'s prompting seems to require no further proof than this, that there is no one who, given the choice, would not prefer to have all the parts of his body sound and whole, rather than maimed or distorted although equally serviceable. "Again, acts of cognition (which we may term comprehensions or perceptions, or, if these words are distasteful or obscure, katalÄ\x93pseis), â\x80\x94 these we consider meet to be adopted for their own sake, because they possess an element that so to speak embraces and contains the truth. This can be seen in the case of children, whom we may observe to take pleasure in finding something out for themselves by the use of reason, even though they gain nothing by it. < ^3.18 \xa0The sciences also, we consider, are things to be chosen for their own sake, partly because there is in them something worthy of choice, partly because they consist of acts of cognition and contain an element of fact established by methodical reasoning. The mental assent to what is false, as the Stoics believe, is more repugt to us than all the other things that are contrary to nature. "(Again, of the members or parts of the body, some appear to have been bestowed on us by nature for the sake of their use, for example the hands, legs, feet, and internal organs, as to the degree of whose utility even physicians are not agreed; while others serve no useful purpose, but appear to be intended for ornament: for instance the peacock\'s tail, the plumage of the dove with its shifting colours, and the breasts and beard of the male human being.) < ^3.19 \xa0All this is perhaps somewhat baldly expressed; for it deals with what may be called the primary elements of nature, to which any embellishment of style can scarcely be applied, nor am\xa0I for my part concerned to attempt it. On the other hand, when one is treating of more majestic topics the style instinctively rises with the subject, and the brilliance of the language increases with the dignity of the theme." "True," I\xa0rejoined; "but to my mind, any clear statement of an important topic possesses excellence of style. It would be childish to desire an ornate style in subjects of the kind with which you are dealing. A\xa0man of sense and education will be content to be able to express his meaning plainly and clearly." < ^3.20 \xa0"To proceed then," he continued, "for we have been digressing from the primary impulses of nature; and with these the later stages must be in harmony. The next step is the following fundamental classification: That which is in itself in accordance with nature, or which produces something else that is so, and which therefore is deserving of choice as possessing a certain amount of positive value â\x80\x94 axia as the Stoics call it â\x80\x94 this they pronounce to be \'valuable\' (for so I\xa0suppose we may translate it); and on the other hand that which is the contrary of the former they term \'valueless.\' The initial principle being thus established that things in accordance with nature are \'things to be taken\' for their own sake, and their opposites similarly \'things to be rejected,\' the first \'appropriate act\' (for so I\xa0render the Greek kathÄ\x93kon) is to preserve oneself in one\'s natural constitution; the next is to retain those things which are in accordance with nature and to repel those that are the contrary; then when this principle of choice and also of rejection has been discovered, there follows next in order choice conditioned by \'appropriate action\'; then, such choice become a fixed habit; and finally, choice fully rationalized and in harmony with nature. It is at this final stage that the Good properly so called first emerges and comes to be understood in its true nature. <' "^3.21 \xa0Man's first attraction is towards the things in accordance with nature; but as soon as he has understanding, or rather become capable of 'conception' â\x80\x94 in Stoic phraseology ennoia â\x80\x94 and has discerned the order and so to speak harmony that governs conduct, he thereupon esteems this harmony far more highly than all the things for which he originally felt an affection, and by exercise of intelligence and reason infers the conclusion that herein resides the Chief Good of man, the thing that is praiseworthy and desirable for its own sake; and that inasmuch as this consists in what the Stoics term homologia and we with your approval may call 'conformity' â\x80\x94 inasmuch I\xa0say as in this resides that Good which is the End to which all else is a means, moral conduct and Moral Worth itself, which alone is counted as a good, although of subsequent development, is nevertheless the sole thing that is for its own efficacy and value desirable, whereas none of the primary objects of nature is desirable for its own sake. <" ^5.24 \xa0"Every living creature loves itself, and from the moment of birth strives to secure its own preservation; because the earliest impulse bestowed on it by nature for its life-long protection is the instinct for self-preservation and for the maintece of itself in the best condition possible to it in accordance with its nature. At the outset this tendency is vague and uncertain, so that it merely aims at protecting itself whatever its character may be; it does not understand itself nor its own capacities and nature. When, however, it has grown a little older, and has begun to understand the degree in which different things affect and concern itself, it now gradually commences to make progress. Self-consciousness dawns, and the creature begins to comprehend the reason why it possesses the instinctive appetition aforesaid, and to try to obtain the things which it perceives to be adapted to its nature and to repel their opposites. Every living creature therefore finds its object of appetition in the thing suited to its nature. Thus arises The End of Goods, namely to live in accordance with nature and in that condition which is the best and most suited to nature that is possible. < ^5.35 \xa0"It is manifest how well the parts of our body, and its entire shape, form and attitude are adapted to our nature; and that special conformation of the brow, eyes, ears and other parts which is appropriate to man can be recognized without hesitation by the understanding. But of course it is necessary that these organs should be healthy and vigorous and possessed of their natural motions and uses; no part must be lacking and none must be diseased or enfeebled â\x80\x94 this is a requirement of nature. Again, there is also a certain form of bodily activity which keeps the motions and postures in harmony with nature; and any error in these, due to distortion or abnormality of movement or posture, â\x80\x94 for example, if a man were to walk on his hands, or backwards instead of forwards, â\x80\x94 would make a man appear alienated from himself, as if he had stripped off his proper humanity and hated his own nature. Hence certain attitudes in sitting, and slouching, languishing movements, such as are affected by the wanton and the effeminate, are contrary to nature, and though really arising from a defect of mind, suggest to the eye a bodily perversion of man\'s nature. < ^5.37 \xa0"Such is the account, a brief one, it is true, that it was necessary to give of the body and the mind. It has indicated in outline what the requirements of man\'s nature are; and it has clearly shown that, since we love ourselves, and desire all our faculties both of mind and body to be perfect, those faculties are themselves dear to us for their own sakes, and are of the highest importance for our general well-being. For he who aims at the preservation of himself, must necessarily feel an affection for the parts of himself also, and the more so, the more perfect and admirable in their own kind they are. For the life we desire is one fully equipped with the virtues of mind and body; and such a life must constitute the Chief Good, inasmuch as it must necessarily be such as to be the limit of things desirable. This truth realized, it cannot be doubted that, as men feel an affection towards themselves for their own sakes and of their own accord, the parts also of the body and mind, and of those faculties which are displayed in each while in motion or at rest, are esteemed for their own attractiveness and desired for their own sake. <'' None

3. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: • Torah, preservation of • learning, preservation of

Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 40, 41, 42, 43, 44, 45, 46, 47; Rubenstein (2003), The Culture of the Babylonian Talmud. 206

4. Diogenes Laertius, Lives of The Philosophers, 7.85 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • self-preservation

Found in books: Graver (2007), Stoicism and Emotion, 246; Tsouni (2019), Antiochus and Peripatetic Ethics, 82

sup>
7.85 An animal's first impulse, say the Stoics, is to self-preservation, because nature from the outset endears it to itself, as Chrysippus affirms in the first book of his work On Ends: his words are, The dearest thing to every animal is its own constitution and its consciousness thereof; for it was not likely that nature should estrange the living thing from itself or that she should leave the creature she has made without either estrangement from or affection for its own constitution. We are forced then to conclude that nature in constituting the animal made it near and dear to itself; for so it comes to repel all that is injurious and give free access to all that is serviceable or akin to it."" None

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