| 1. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •sleep, reduction of Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 271 |
| 2. Sextus, Outlines of Pyrrhonism, 1.25-1.30 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •sleep, reduction of Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 271 |
| 3. Philostratus The Athenian, Life of Apollonius, None (2nd cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 271 |
| 4. Papyri, Papyri Graecae Magicae, 4.538 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •sleep, reduction of Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 271 |
| 5. Origen, Homilies On Luke, 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, 365 |
| 6. Iamblichus, Life of Pythagoras, 3.13, 16.68, 24.106, 30.186, 31.187 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •sleep, reduction of Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 271 |
7. Porphyry, On Abstinence, 1.32 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •sleep, reduction of Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 271 | 1.32. 32.But this departure [from sense, imagination, and irrationality,] may be effected by violence, and also by persuasion and by reason, through the wasting away, and, as it may be said, oblivion and death of the passions; which, indeed, is the best kind of departure, since it is accomplished without oppressing that from which we are divulsed. For, in sensibles, a divulsion by force is not effected without either a laceration of a part, or a vestige of avulsion. But this separation is introduced by a continual negligence of the passions. And this negligence is produced by an abstinence from those sensible perceptions which excite the passions, and by a persevering attention to intelligibles. And among these passions or perturbations, those which arise from food are to be enumerated. SPAN |
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| 8. Porphyry, Life of Plotinus, 8 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •sleep, reduction of Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 271 |
| 9. Augustine, Commentary On Genesis, 12.17.34 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sleep, reduction of Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 365 |
10. Augustine, The City of God, 14.20 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sleep, reduction of Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 411 | 14.20. It is this which those canine or cynic philosophers have overlooked, when they have, in violation of the modest instincts of men, boastfully proclaimed their unclean and shameless opinion, worthy indeed of dogs, viz., that as the matrimonial act is legitimate, no one should be ashamed to perform it openly, in the street or in any public place. Instinctive shame has overborne this wild fancy. For though it is related that Diogenes once dared to put his opinion in practice, under the impression that his sect would be all the more famous if his egregious shamelessness were deeply graven in the memory of mankind, yet this example was not afterwards followed. Shame had more influence with them, to make them blush before men, than error to make them affect a resemblance to dogs. And possibly, even in the case of Diogenes, and those who did imitate him, there was but an appearance and pretence of copulation, and not the reality. Even at this day there are still Cynic philosophers to be seen; for these are Cynics who are not content with being clad in the pallium, but also carry a club; yet no one of them dares to do this that we speak of. If they did, they would be spat upon, not to say stoned, by the mob. Human nature, then, is without doubt ashamed of this lust; and justly so, for the insubordination of these members, and their defiance of the will, are the clear testimony of the punishment of man's first sin. And it was fitting that this should appear specially in those parts by which is generated that nature which has been altered for the worse by that first and great sin - that sin from whose evil connection no one can escape, unless God's grace expiate in him individually that which was perpetrated to the destruction of all in common, when all were in one man, and which was avenged by God's justice. |
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| 11. Cassian, Conferences, 5.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sleep, reduction of Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 365 |
| 12. Evagrius Ponticus, On Evil Thoughts, None (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, 365, 411 |
| 13. Evagrius Ponticus, Praktikos, 19, 40, 44-45, 47, 49 (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, 411 |
14. Augustine, Confessions, 1.6-1.7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sleep, reduction of Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 410 | 1.6. 7. Still suffer me to speak before Your mercy - me, dust and ashes. Genesis 18:27 Allow me to speak, for, behold, it is Your mercy I address, and not derisive man. Yet perhaps even You deride me; but when You are turned to me You will have compassion on me. Jeremiah 12:15 For what do I wish to say, O Lord my God, but that I know not whence I came hither into this - shall I call it dying life or living death? Yet, as I have heard from my parents, from whose substance You formed me - for I myself cannot remember it - Your merciful comforts sustained me. Thus it was that the comforts of a woman's milk entertained me; for neither my mother nor my nurses filled their own breasts, but You by them gave me the nourishment of infancy according to Your ordice and that bounty of Yours which underlies all things. For You caused me not to want more than You gave, and those who nourished me willingly to give me what You gave them. For they, by an instinctive affection, were anxious to give me what You had abundantly supplied. It was, in truth, good for them that my good should come from them, though, indeed, it was not from them, but by them; for from You, O God, are all good things, and from my God is all my safety. Proverbs 21:31 This is what I have since discovered, as You have declared Yourself to me by the blessings both within me and without me which You have bestowed upon me. For at that time I knew how to suck, to be satisfied when comfortable, and to cry when in pain - nothing beyond. 8. Afterwards I began to laugh - at first in sleep, then when waking. For this I have heard mentioned of myself, and I believe it (though I cannot remember it), for we see the same in other infants. And now little by little I realized where I was, and wished to tell my wishes to those who might satisfy them, but I could not; for my wants were within me, while they were without, and could not by any faculty of theirs enter into my soul. So I cast about limbs and voice, making the few and feeble signs I could, like, though indeed not much like, unto what I wished; and when I was not satisfied - either not being understood, or because it would have been injurious to me - I grew indigt that my elders were not subject unto me, and that those on whom I had no claim did not wait on me, and avenged myself on them by tears. That infants are such I have been able to learn by watching them; and they, though unknowing, have better shown me that I was such an one than my nurses who knew it. 9. And, behold, my infancy died long ago, and I live. But You, O Lord, who ever livest, and in whom nothing dies (since before the world was, and indeed before all that can be called before, You exist, and are the God and Lord of all Your creatures; and with You fixedly abide the causes of all unstable things, the unchanging sources of all things changeable, and the eternal reasons of all things unreasoning and temporal), tell me, Your suppliant, O God; tell, O merciful One, Your miserable servant - tell me whether my infancy succeeded another age of mine which had at that time perished. Was it that which I passed in my mother's womb? For of that something has been made known to me, and I have myself seen women with child. And what, O God, my joy, preceded that life? Was I, indeed, anywhere, or anybody? For no one can tell me these things, neither father nor mother, nor the experience of others, nor my own memory. Do you laugh at me for asking such things, and command me to praise and confess You for what I know? 10. I give thanks to You, Lord of heaven and earth, giving praise to You for that my first being and infancy, of which I have no memory; for You have granted to man that from others he should come to conclusions as to himself, and that he should believe many things concerning himself on the authority of feeble women. Even then I had life and being; and as my infancy closed I was already seeking for signs by which my feelings might be made known to others. Whence could such a creature come but from You, O Lord? Or shall any man be skilful enough to fashion himself? Or is there any other vein by which being and life runs into us save this, that You, O Lord, hast made us, with whom being and life are one, because You Yourself art being and life in the highest? You are the highest, You change not, Malachi 3:6 neither in You does this present day come to an end, though it does end in You, since in You all such things are; for they would have no way of passing away unless You sustained them. And since Your years shall have no end, Your years are an ever present day. And how many of ours and our fathers' days have passed through this Your day, and received from it their measure and fashion of being, and others yet to come shall so receive and pass away! But You are the same; and all the things of tomorrow and the days yet to come, and all of yesterday and the days that are past, You will do today, You have done today. What is it to me if any understand not? Let him still rejoice and say, What is this? Let him rejoice even so, and rather love to discover in failing to discover, than in discovering not to discover You. 1.7. 11. Hearken, O God! Alas for the sins of men! Man says this, and You have compassion on him; for You created him, but did not create the sin that is in him. Who brings to my remembrance the sin of my infancy? For before You none is free from sin, not even the infant which has lived but a day upon the earth. Who brings this to my remembrance? Does not each little one, in whom I behold that which I do not remember of myself? In what, then, did I sin? Is it that I cried for the breast? If I should now so cry - not indeed for the breast, but for the food suitable to my years - I should be most justly laughed at and rebuked. What I then did deserved rebuke; but as I could not understand those who rebuked me, neither custom nor reason suffered me to be rebuked. For as we grow we root out and cast from us such habits. I have not seen any one who is wise, when purging John 15:2 anything cast away the good. Or was it good, even for a time, to strive to get by crying that which, if given, would be hurtful - to be bitterly indigt that those who were free and its elders, and those to whom it owed its being, besides many others wiser than it, who would not give way to the nod of its good pleasure, were not subject unto it - to endeavour to harm, by struggling as much as it could, because those commands were not obeyed which only could have been obeyed to its hurt? Then, in the weakness of the infant's limbs, and not in its will, lies its innocency. I myself have seen and known an infant to be jealous though it could not speak. It became pale, and cast bitter looks on its foster-brother. Who is ignorant of this? Mothers and nurses tell us that they appease these things by I know not what remedies; and may this be taken for innocence, that when the fountain of milk is flowing fresh and abundant, one who has need should not be allowed to share it, though needing that nourishment to sustain life? Yet we look leniently on these things, not because they are not faults, nor because the faults are small, but because they will vanish as age increases. For although you may allow these things now, you could not bear them with equanimity if found in an older person. 12. You, therefore, O Lord my God, who gave life to the infant, and a frame which, as we see, You have endowed with senses, compacted with limbs, beautified with form, and, for its general good and safety, hast introduced all vital energies - You command me to praise You for these things, to give thanks unto the Lord, and to sing praise unto Your name, O Most High; for You are a God omnipotent and good, though You had done nought but these things, which none other can do but You, who alone made all things, O You most fair, who made all things fair, and orders all according to Your law. This period, then, of my life, O Lord, of which I have no remembrance, which I believe in the word of others, and which I guess from other infants, it chagrins me - true though the guess be - to reckon in this life of mine which I lead in this world; inasmuch as, in the darkness of my forgetfulness, it is like to that which I passed in my mother's womb. But if I was shapen in iniquity, and in sin did my mother conceive me, where, I pray you, O my God, where, Lord, or when was I, Your servant, innocent? But behold, I pass by that time, for what have I to do with that, the memories of which I cannot recall? |
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| 15. Evagrius, On Discrimination In Respect of Passions And Thoughts, None (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, 365 |
| 16. Augustine, Against Julian, 4.43-4.44, 5.5.22 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sleep, reduction of Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 410, 411 |
| 17. 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, 411 |
| 18. 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, 411 |
| 19. 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, 411 |
| 20. Aquinas, Thomas, Summa Theologiae, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 410 |
| 21. Isaiah The Solitary, On Guarding The Intellect, None Tagged with subjects: •sleep, reduction of Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 365 |
| 22. Stobaeus, Eclogues, 2.88.18-2.88.21 Tagged with subjects: •sleep, reduction of Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 365 |
| 23. Anon., Scholium On Aristotle, Nicomachean Ethics, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 410 |
| 24. Anon., Epicurea, Ed.Usener, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 410 |
| 25. Pseudo‐Nilus =Evagrius, Sentences To The Virgins, None Tagged with subjects: •sleep, reduction of Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 365 |
| 26. Photius, Bibliotheca (Library, Bibl.), None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 271 |
