| 1. Homer, Odyssey, 4.242-4.246, 9.29-9.33 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •sage, rarity of the Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 111 |
| 2. Posidonius Apamensis Et Rhodius, Fragments, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •sage, rarity of the Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 108 |
3. Cicero, Tusculan Disputations, 2.51 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •sage, rarity of the Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 102| 2.51. Huius animi pars illa mollior molior K 1 V 1 rationi sic paruit ut severo imperatori miles pudens. pudens prudens G 2 R c K 2 in quo vero vero Bentl. viro erit perfecta sapientia—quem adhuc nos quidem vidimus vidimus s videmus X cf. orat. 19. 100. Lael. 18 al. neminem; sed philosophorum sententiis, qualis hic futurus futuris G 1 K 1 ut v. sit, si modo aliquando fuerit, exponitur—, is igitur sive ea ratio, quae erit in eo perfecta atque absoluta, sic illi parti imperabit inferiori ut iustus parens probis filiis; nutu, quod volet, conficiet, nullo labore, nulla molestia; eriget ipse se, suscitabit, suscitabit s suscitabitur X instruet, armabit, ut tamquam ut aquam V 1 hosti sic obsistat dolori. quae sunt ista arma? contentio cotentio K 1 R confirmatio sermoque intumus, cum ipse secum: | |
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| 4. Cicero, On Friendship, 21, 18 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 103, 111 |
5. Cicero, On Divination, 2.61 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •sage, rarity of the Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 102| 2.61. Quorum omnium causas si a Chrysippo quaeram, ipse ille divinationis auctor numquam illa dicet facta fortuito naturalemque rationem omnium reddet; nihil enim fieri sine causa potest; nec quicquam fit, quod fieri non potest; nec, si id factum est, quod potuit fieri, portentum debet videri; nulla igitur portenta sunt. Nam si, quod raro fit, id portentum putandum est, sapientem esse portentum est; saepius enim mulam peperisse arbitror quam sapientem fuisse. Illa igitur ratio concluditur: nec id, quod non potuerit fieri, factum umquam esse, nec, quod potuerit, id portentum esse; | 2.61. If I were to ask Chrysippus the causes of all the phenomena just mentioned, that distinguished writer on divination would never say that they happened by chance, but he would find an explanation for each of them in the laws of nature. For he would say: Nothing can happen without a cause; nothing actually happens that cannot happen; if that has happened which could have happened, then it should not be considered a portent; therefore there are no such things as portents. Now if a thing is to be considered a portent because it is seldom seen, then a wise man is a portent; for, as I think, it oftener happens that a mule brings forth a colt than that nature produces a sage. Chrysippus, in this connexion, gives the following syllogism: That which could not have happened never did happen; and that which could have happened is no portent; therefore, in any view, there is no such thing as a portent. |
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6. Cicero, On The Ends of Good And Evil, 4.65 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •sage, rarity of the Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 102| 4.65. ista similia non sunt, Cato, in quibus quamvis multum processeris tamen illud in eadem causa est, a quo abesse velis, donec evaseris; nec enim ille respirat, ante quam emersit, et catuli aeque caeci, prius quam dispexerunt, dispexerunt Lamb. despexerunt RNV depexerunt BE ac si ita futuri semper essent. illa sunt similia: hebes hebes NV habes BER acies est cuipiam oculorum, corpore alius senescit; senescit Mdv. nescit ERN 1 nestit B languescit N 2 V hi curatione adhibita levantur in dies, valet alter plus cotidie, alter videt. his similes sunt omnes, qui virtuti student; levantur vitiis, levantur erroribus, nisi forte censes Ti. censes Ti. censesti N consesti R censes ca (= causa) V censes ( om. ti) BE Gracchum patrem non beatiorem fuisse 'Aldus primus addidisse videtur' Mdv. quam filium, cum alter stabilire rem publicam studuerit, alter evertere. nec tamen ille erat sapiens— quis enim hoc aut quando aut ubi aut unde?—; sed quia studebat laudi et dignitati, multum in virtute processerat. | 4.65. "Really, Cato, there is no analogy between progress in virtue and cases such as you describe, in which however far one advances, the situation one wishes to escape from still remains the same until one has actually emerged from it. The man does not breathe until he has risen to the surface; the puppies are as blind before they have opened their eyes as if they were going to be blind always. Good analogies would be these: one man's eyesight is dim, another's general health is weak; apply remedies, and they get better day by day; every day the one is stronger and the other sees better; similarly with all who earnestly pursue virtue; they get better, their vices and errors are gradually reduced. Surely you would not maintain that the elder Tiberius Gracchus was not happier than his son, when the one devoted himself to the service of the state and the other to its destruction. But still the elder Gracchus was not a Wise Man; who ever was? or when, or where, or how? Still he aspired to fame and honour, and therefore had advanced to a high point in virtue. |
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7. Cicero, On The Nature of The Gods, 3.79 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •sage, rarity of the Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 104 | 3.79. "But this topic we may now bring to an end. For if by the general consent of all philosophers folly is a greater evil than all the ills of fortune and of the body when placed in the scale against it, and if wisdom on the other hand is attained by nobody, we, for whose welfare you say that the gods have cared most fully, are really in the depth of misfortune. for just as it makes no difference whether no one is in good health or no one can be in good health, so I do not understand what difference it makes whether no one is wise or no one can be wise. "However, we are dwelling too long on a point that is perfectly clear. Telamo dispatches the whole topic of proving that the gods pay no heed to man in a single verse: For if they cared for men, good men would prosper And bad men come to grief; but this is not so. Indeed the gods ought to have made all men good, if they really cared for the human race; |
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| 8. Cicero, Lucullus, 145 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •sage, rarity of the Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 105 |
| 9. Anon., Rhetorica Ad Herennium, 9.3.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •sage, rarity of the Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 106 |
| 10. Plutarch, On Stoic Self-Contradictions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 112 |
11. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sage, rarity of the Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 112 | 367c. and advances the land, that the deep waters gradually recede and, as the bottom gains in height by reason of the alluvial deposits, the water of the sea runs off from these. We also note that Pharos, which Homer knew as distant aday's sail from Egypt, is now a part of it; not that the island has extended its area by rising, or has come nearer to the land, but the sea that separated them was obliged to retire before the river, as the river reshaped the land and made it to increase. The fact is that all this is somewhat like the doctrines promulgated by the Stoics about the gods; for they say that the creative and fostering spirit is Dionysus, the truculent and destructive is Heracles, the receptive is Ammon, that which pervades the Earth and its products is Demeter and the Daughter, and that which pervades the Sea is Poseidon. |
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| 12. Plutarch, On Common Conceptions Against The Stoics, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 106 |
| 13. Plutarch, Cato The Younger, 67-71, 66 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 105 |
| 14. Epictetus, Fragments, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sage, rarity of the Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 111 |
| 15. Epictetus, Discourses, 1.12.3, 3.24.13, 3.24.18-3.24.20, 3.26.33-3.26.34 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sage, rarity of the Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 111 |
| 16. Cornutus, De Natura Deorum, 31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sage, rarity of the Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 112 |
| 17. Seneca The Younger, De Constantia Sapientis, 2.1, 7.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sage, rarity of the Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 105, 111 |
| 18. Seneca The Younger, On Leisure, 7.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sage, rarity of the Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 105 |
| 19. Seneca The Younger, Letters, 42.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •chrysippus, on the rarity of the sage •sage, rarity of the Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 110, 164 |
| 20. Posidonius Olbiopolitanus, Fragments, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •sage, rarity of the Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 108 |
| 21. Alexander of Aphrodisias, On Fate, 171.11-171.15, 199.14-199.22 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •sage, rarity of the •chrysippus, on the rarity of the sage Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 106, 108, 164 |
| 22. Tatian, Oration To The Greeks, 3.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •chrysippus, on the rarity of the sage •sage, rarity of the Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 109, 164 |
| 23. Sextus, Outlines of Pyrrhonism, 1.91, 3.240 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •chrysippus, on the rarity of the sage •sage, rarity of the Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 99, 164 |
| 24. Eusebius of Caesarea, Preparation For The Gospel, 6.8.14 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •chrysippus, on the rarity of the sage •sage, rarity of the Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 164 |
25. Diogenes Laertius, Lives of The Philosophers, 1.12, 2.62, 2.77, 7.54, 7.91, 10.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •sage, rarity of the Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 97, 107, 108, 109 | 2.62. Afterwards on his return to Athens he did not venture to lecture owing to the popularity of Plato and Aristippus. But he took fees from pupils, and subsequently composed forensic speeches for aggrieved clients. This is the point of Timon's reference to him as the might of Aeschines, that not unconvincing writer. They say that Socrates, seeing how he was pinched by poverty, advised him to borrow from himself by reducing his rations. Aristippus among others had suspicions of the genuineness of his dialogues. At all events, as he was reading one at Megara, Aristippus rallied him by asking, Where did you get that, you thief? 2.77. On the other accepting the invitation, Aristippus inquired, Why, then, did you find fault? For you appear to blame the cost and not the entertainment. When his servant was carrying money and found the load too heavy – the story is told by Bion in his Lectures – Aristippus cried, Pour away the greater part, and carry no more than you can manage. Being once on a voyage, as soon as he discovered the vessel to be manned by pirates, he took out his money and began to count it, and then, as if by inadvertence, he let the money fall into the sea, and naturally broke out into lamentation. Another version of the story attributes to him the further remark that it was better for the money to perish on account of Aristippus than for Aristippus to perish on account of the money. Dionysius once asked him what he was come for, and he said it was to impart what he had and obtain what he had not. 7.54. The standard of truth they declare to be the apprehending presentation, i.e. that which comes from a real object – according to Chrysippus in the twelfth book of his Physics and to Antipater and Apollodorus. Boethus, on the other hand, admits a plurality of standards, namely intelligence, sense-perception, appetency, and knowledge; while Chrysippus in the first book of his Exposition of Doctrine contradicts himself and declares that sensation and preconception are the only standards, preconception being a general notion which comes by the gift of nature (an innate conception of universals or general concepts). Again, certain others of the older Stoics make Right Reason the standard; so also does Posidonius in his treatise On the Standard. 7.91. These are called non-intellectual, because they do not require the mind's assent; they supervene and they occur even in bad men: for instance, health, courage. The proof, says Posidonius in the first book of his treatise on Ethics, that virtue really exists is the fact that Socrates, Diogenes, and Antisthenes and their followers made moral progress. And for the existence of vice as a fundamental fact the proof is that it is the opposite of virtue. That it, virtue, can be taught is laid down by Chrysippus in the first book of his work On the End, by Cleanthes, by Posidonius in his Protreptica, and by Hecato; that it can be taught is clear from the case of bad men becoming good. 10.8. besides, he himself in his letters says of Nausiphanes: This so maddened him that he abused me and called me pedagogue. Epicurus used to call this Nausiphanes jelly-fish, an illiterate, a fraud, and a trollop; Plato's school he called the toadies of Dionysius, their master himself the golden Plato, and Aristotle a profligate, who after devouring his patrimony took to soldiering and selling drugs; Protagoras a pack-carrier and the scribe of Democritus and village schoolmaster; Heraclitus a muddler; Democritus Lerocritus (the nonsense-monger); and Antidorus Sannidorus (fawning gift-bearer); the Cynics foes of Greece; the Dialecticians despoilers; and Pyrrho an ignorant boor. |
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| 26. Servius, Commentary On The Aeneid, 2.43, 2.45, 7.38-7.45, 7.432-7.435, 9.133-9.136 (4th cent. CE - 5th cent. CE) Tagged with subjects: •chrysippus, on the rarity of the sage •sage, rarity of the Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 164 |
| 27. Long And Sedley, The Hellenistic Philosophers, None Tagged with subjects: •nan Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 97 |
| 28. Heraclitus, Allegoriae, 33.1 Tagged with subjects: •sage, rarity of the Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 111 |
| 29. Cicero, On Proper Functions, 3.14-3.16 Tagged with subjects: •sage, rarity of the Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 103, 111 |
| 30. Fds, Fds, 255, 324, 40, 863 Tagged with subjects: •nan Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 98 |
| 31. Simplicius of Cilicia, In Aristotelis Categorias Commentarium, 284.32-284.33 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •sage, rarity of the Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 98 |
| 32. Ps.-Plutarch, On Homer, 2.136 Tagged with subjects: •sage, rarity of the Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 111 |
| 33. Stoic School, Stoicor. Veter. Fragm., None Tagged with subjects: •nan Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 97 |
