| 1. Aeschylus, Libation-Bearers, 1.7.33, 5.4.1 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •cosmic soul/world soul, proofs of cosmic soul Found in books: Inwood and Warren (2020) 136, 138 |
| 2. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Hoenig (2018) 25 |
| 3. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Hoenig (2018) 24 |
| 4. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Inwood and Warren (2020) 171 |
| 5. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Hoenig (2018) 120 |
| 6. Euclid, Elements, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: d, Hoine and Martijn (2017) 137 |
| 7. Aristotle, Heavens, 2-3, 1 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: nan nan |
| 8. Aristotle, Physics, 38-39 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Inwood and Warren (2020) 138 |
| 9. Aristotle, Metaphysics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •soul, cosmic, as ???? of all motion Found in books: Hoenig (2018) 25 |
10. Cicero, Tusculan Disputations, 1.50-1.55 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cosmic soul/world soul Found in books: Inwood and Warren (2020) 209| 1.50. Sed plurimi contra nituntur animosque quasi capite damnatos dampnatos GK morte multant, neque aliud est quicquam cur incredibilis is animorum videatur aeternitas, nisi quod nequeunt qualis animus sit vacans corpore intellegere et cogitatione intelligere et cog. V sed igere in r., et in mg. V c comprehendere. neque aliud ... 23 conpraehendere H quasi vero intellegant, qualis sit conp. VH Quasi vero intellegant qualis animus sit vacans corpore intellegere et cogitatione c o p hendere R sed ipse haec delevit ac denuo scripsit : Quasi eqs. in ipso corpore, quae conformatio, quae magnitudo, qui locus; ut, ut cf. p. 439, 6 div. 2,129 aut Lb. si iam possent in homine vivo vivo Bentl. uno cerni omnia quae nunc tecta sunt, casurusne in conspectum videatur animus, an tanta sit eius tenuitas, ut fugiat aciem? 1.51. haec reputent isti qui negant animum sine corpore se intellegere posse: videbunt, quem in ipso corpore intellegant. mihi quidem naturam animi intuenti multo difficilior occurrit cogitatio, multo obscurior, qualis animus in corpore sit tamquam alienae domi, domui W cf. Wackernagel in comm. meo quam qualis, cum exierit et in liberum caelum quasi domum suam venerit. si si Po nis W etsi Kü si etiam Sey., sed nec—nec pro et—et scripto. enim, quod numquam vidimus, id quale sit intellegere non possumus, certe et deum ipsum et divinum animum corpore possumus et certe animum ipsum corp. H liberatum cogitatione cogitatione R complecti possumus. Dicaearchus dicearchus (dice archus) X quidem et cf. Lact. inst. 7,13, 9 opif. 16, 13 Aristoxenus, quia difficilis erat animi quid quid in quae corr. V 2 aut qualis esset intellegentia, nullum omnino animum esse dixerunt. 1.52. est illud quidem vel maxumum animo ipso animum animum v. V videre, et nimirum hanc habet vim praeceptum Apollinis, quo monet ut se quisque noscat. mihi ... 16 noscat ( om. 12 Decaearchus... 14 dixerunt) H non enim credo id praecipit, ut membra nostra aut staturam figuramve noscamus; neque nos corpora sumus, nec ego tibi haec dicens corpori tuo dico. cum igitur nosce te dicit, hoc dicit: nosce animum tuum. nam corpus quidem quasi vas est aut aliquod animi receptaculum; ab animo tuo quicquid quidquid hic GRV 1 (corr. 1 ) agitur, id agitur a te. hunc igitur nosse nisi divinum esset, non esset non esset add. K c hoc acrioris cuiusdam animi praeceptum tributum deo sc. hoc se ipsum posse cognoscere deo We. adeo sit hoc se ipsum posse cognoscere X (esset hoc praeceptum tributum a deo. sit hoc acrioris cuiusdam animi se ipsum posse cognoscere V, sed inde a praeceptum omnia in r. V c ). glos- sema latere, sit ex sc. natum esse cognovit We. . 1.53. Sed si, qualis sit animus, ipse animus nesciet, nesci aet K dic quaeso, ne esse ne esse ex non esse K c quidem se sciet, ne moveri quidem se? ex quo illa ratio nata est Platonis, quae a Socrate est in Phaedro Phaedr. 245 c, cf. Cic. rep. 6, 27. Ciceronem sequitur Lact. inst. 7, 8, 4 et Serv. Aen. 6, 727 phedro KRV explicata, a me autem posita est in sexto libro de re p.: “Quod semper movetur, aeternum et aet. X ( sed et exp. V vet K c ) aet. Somn. Macr. est; quod autem motum adfert alicui quodque ipsum agitatur aliunde, aliunde ( u(p' a)/llou ) H e corr. s Somn. pars Macr. alicunde X quando finem habet motus, vivendi finem habeat necesse est. solum igitur, quod se ipsum movet, quia numquam deseritur a se, quia a se s. u. add. V 2 numquam ne moveri quidem desinit; quin etiam ceteris quae moventur hic fons, hoc hoc o in r. R c principium est movendi. 1.54. principii autem nulla est origo; nam e principio oriuntur omnia, ipsum autem nulla ex re alia nasci potest; nec enim esset id principium, quod gigneretur aliunde. quod si numquam oritur, ne ne G nec s Somn. Macr. occidit quidem umquam; nam principium extinctum nec ipsum ab alio renascetur nec ex ex V 2 s Somn. Macr. om. X ( ou)/te a)/llo e)c e)kei/nhs genh/setai ) se aliud creabit, siquidem necesse est a principio oriri omnia. ita fit, ut motus principium ex eo sit, quod ipsum a se movetur; id autem nec nasci potest nec mori, vel concidat omne caelum omnisque natura et et Somn. Macr. (consistat et P ) om. W ( ta=sa/n te ge/nesin sumpesou=san sh=nai kai\ mh/poe au/)qis e)/xein o(/qen kinhqe/na genh/setai ) consistat necesse est nec vim ullam ciscatur, qua a a V 2 s Somn. Macr. om. X imp. GR primo inpulsa moveatur. cum pateat igitur aeternum id esse, quod se ipsum moveat, quis est qui hanc naturam animis esse tributam neget? iimum est enim omne, quod pulsu agitatur externo; quod autem est animal, id motu cietur cietur s Somn. Macr. citetur X Macr. P 1 interiore et suo; nam haec est propria natura animi atque vis. quae si est una ex omnibus quae se ipsa semper 1.55. moveat, quae se ipsa moveat ( to\ au)to\ e(auto\ kinou=n ) Macr. quae se ipsam semper m. X sed semper del. V vet quae sese m. Somn. neque nata certe est et aeterna est.” semper enim movetur...245, 3 aeterna est ( sine 19 vel... 23 neget) H licet concurrant omnes plebei philosophi—sic enim i, qui a Platone et Socrate et ab ea familia dissident, appellandi videntur—, non modo nihil umquam tam eleganter eliganter K el eg. R 1 explicabunt, sed ne hoc quidem ipsum quam subtiliter supt. hic GR conclusum sit intellegent. sentit igitur animus se moveri; quod cum sentit, illud ilium X, corr. K c V 2 s una sentit, se vi sua, non aliena moveri, nec accidere posse ut ipse umquam a se deseratur. ad R 1 ex quo efficitur aeternitas, nisi quid habes ad haec. dicere post haec add. V 2 Ego vero facile sim sim def. Plasb. ad ac. 2,147 cl. Ter. Andr. 203 sum s passus ne in mentem quidem mihi aliquid contra venire; ita isti faveo sententiae. Quid? | |
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11. Cicero, On The Nature of The Gods, 2.20-2.22, 8.21 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cosmic soul/world soul, proofs of cosmic soul •cosmic soul/world soul Found in books: Inwood and Warren (2020) 133, 135, 141, 195 | 2.20. "When one expounds these doctrines in a fuller and more flowing style, as I propose to do, it is easier for them to evade the captious objections of the Academy; but when they are reduced to brief syllogistic form, as was the practice of Zeno, they lie more open to criticism. A running river can almost or quite entirely escape pollution, whereas an enclosed pool is easily sullied; similarly a flowing stream of eloquence sweeps aside the censures of the critic, but a closely reasoned argument defends itself with difficult. The thoughts that we expound at length Zeno used to compress into this form: 2.21. 'That which has the faculty of reason is superior to that which has not the faculty of reason; but nothing is superior to the world; therefore the world has the faculty of reason.' A similar argument can be used to prove that the world is wise, and happy, and eternal; for things possessed of each of these attributes are superior to things devoid of them, and nothing is superior to the world. From this it will follow that the world is god. Zeno also argued thus: 2.22. 'Nothing devoid of sensation can have a part of itself that is sentient; but the world has parts that are sentient; therefore the world has parts that are sentient; therefore the world is not devoid of sensation.' He also proceeds to press the argument more closely: 'Nothing,' he says, 'that is iimate and irrational can give birth to an animate and rational being; but the world gives birth to animate and rational beings; therefore the world is animate and rational.' Furthermore he proved his argument by means of one of his favourite comparisons, as follows: 'If flutes playing musical tunes grew on an olive-tree, surely you would not question that the olive-tree possessed some knowledge of the art of flute-playing; or if plane-trees bore well-tuned lutes, doubtless you would likewise infer that the plane-trees possessed the art of music; why then should we not judge the world to be animate and endowed with wisdom, when it produces animate and wise offspring? |
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| 12. Cicero, On Laws, 1.24 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cosmic soul/world soul, proofs of cosmic soul Found in books: Inwood and Warren (2020) 137 |
| 13. Varro, On The Latin Language, 5.59 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cosmic soul/world soul, proofs of cosmic soul Found in books: Inwood and Warren (2020) 137 |
| 14. Posidonius Apamensis Et Rhodius, Fragments, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cosmic soul/world soul Found in books: Inwood and Warren (2020) 154 |
15. Philo of Alexandria, On The Creation of The World, 3 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •demiurge, of cosmic soul •soul, cosmic, demiurge and •soul, cosmic, demiurge as creator of •soul, cosmic, ingredients of •soul, cosmic, kinship with human soul •soul, human, kinship with cosmic soul •universe, cosmic soul and Found in books: Hoenig (2018) 16 | 3. And his exordium, as I have already said, is most admirable; embracing the creation of the world, under the idea that the law corresponds to the world and the world to the law, and that a man who is obedient to the law, being, by so doing, a citizen of the world, arranges his actions with reference to the intention of nature, in harmony with which the whole universal world is regulated. |
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| 16. Plutarch, Platonic Questions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Inwood and Warren (2020) 195 |
| 17. Plutarch, On The Birth of The Spirit In Timaeus, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Inwood and Warren (2020) 195 |
| 18. Plutarch, On Stoic Self-Contradictions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Inwood and Warren (2020) 137 |
| 19. Epictetus, Discourses, 1.3, 1.14.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cosmic soul/world soul, proofs of cosmic soul Found in books: Inwood and Warren (2020) 137, 138 |
| 20. Achilles Tatius, On The Sphere, 14 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cosmic soul/world soul, proofs of cosmic soul Found in books: Inwood and Warren (2020) 134 |
| 21. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cosmic soul/world soul, proofs of cosmic soul Found in books: Inwood and Warren (2020) 134 |
| 22. Apuleius, On The God of Socrates, 13, 16 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hoenig (2018) 202 |
| 23. Marcus Aurelius Emperor of Rome, Meditations, 2.4, 12.2, 12.26 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cosmic soul/world soul, proofs of cosmic soul Found in books: Inwood and Warren (2020) 142 |
| 24. Sextus, Outlines of Pyrrhonism, 3.189 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cosmic soul/world soul Found in books: Inwood and Warren (2020) 171 |
| 25. Hierocles Stoicus, Fragments, 1.5-1.30 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cosmic soul/world soul, proofs of cosmic soul Found in books: Inwood and Warren (2020) 137 |
| 26. Hierocles Stoicus, Fragments, 1.5-1.30 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cosmic soul/world soul, proofs of cosmic soul Found in books: Inwood and Warren (2020) 137 |
| 27. Galen, That The Qualities of The Mind Depend On The Temperament of The Body, 4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cosmic soul/world soul Found in books: Inwood and Warren (2020) 154 |
| 28. Galen, Commentary On Hippocrates' 'Epidemics Vi', 5.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cosmic soul/world soul Found in books: Inwood and Warren (2020) 154 |
| 29. Galen, On The Doctrines of Hippocrates And Plato, 5.5.26-5.5.27, 9.8.16 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cosmic soul/world soul •cosmic soul/world soul, proofs of cosmic soul Found in books: Inwood and Warren (2020) 143, 154 |
| 30. Galen, On The Art of Medicine, 19.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cosmic soul/world soul, proofs of cosmic soul Found in books: Inwood and Warren (2020) 143 |
| 31. Apuleius, On Plato, 1.10, 1.12 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •soul, cosmic, as third hypostasis Found in books: Hoenig (2018) 201, 202 |
| 32. Posidonius Olbiopolitanus, Fragments, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cosmic soul/world soul Found in books: Inwood and Warren (2020) 154 |
| 33. Censorinus, De Die Natali, 4.10 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cosmic soul/world soul, proofs of cosmic soul Found in books: Inwood and Warren (2020) 137 |
| 34. Alexander of Aphrodisias, On Mixture, 216.20 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cosmic soul/world soul, proofs of cosmic soul Found in books: Inwood and Warren (2020) 143 |
| 35. Alcinous, Handbook of Platonism, 13-22, 12 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hoenig (2018) 120 |
| 36. Sextus, Against The Mathematicians, 3.86, 7.277, 8.161, 8.387, 8.394, 9.75-9.85, 9.92-9.104, 9.332, 10.15 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cosmic soul/world soul, proofs of cosmic soul Found in books: Inwood and Warren (2020) 133, 134, 135, 137, 139, 140, 141, 142, 143 |
| 37. Plotinus, Enneads, a b c d\n0 4.8[6]4.31 4.8[6]4.31 4 8[6]4\n1 4.8[6]4.35 4.8[6]4.35 4 8[6]4\n2 4.8[6]4.34 4.8[6]4.34 4 8[6]4\n3 4.8[6]4.33 4.8[6]4.33 4 8[6]4\n4 4.8[6]4.32 4.8[6]4.32 4 8[6]4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: d, Hoine and Martijn (2017) 123 |
| 38. Eusebius of Caesarea, Preparation For The Gospel, 15.14.2, 15.20.1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cosmic soul/world soul, proofs of cosmic soul Found in books: Inwood and Warren (2020) 136, 138 |
| 39. Calcidius (Chalcidius), Platonis Timaeus Commentaria, 27.6-27.15 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Hoenig (2018) 202; Inwood and Warren (2020) 172, 195 |
40. Diogenes Laertius, Lives of The Philosophers, 7.135-7.136, 7.143, 7.151, 8.25, 8.28, 8.36 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •cosmic soul/world soul, proofs of cosmic soul •cosmic soul/world soul Found in books: Inwood and Warren (2020) 136, 137, 138, 143, 195 | 7.135. Body is defined by Apollodorus in his Physics as that which is extended in three dimensions, length, breadth, and depth. This is also called solid body. But surface is the extremity of a solid body, or that which has length and breadth only without depth. That surface exists not only in our thought but also in reality is maintained by Posidonius in the third book of his Celestial Phenomena. A line is the extremity of a surface or length without breadth, or that which has length alone. A point is the extremity of a line, the smallest possible mark or dot.God is one and the same with Reason, Fate, and Zeus; he is also called by many other names. 7.136. In the beginning he was by himself; he transformed the whole of substance through air into water, and just as in animal generation the seed has a moist vehicle, so in cosmic moisture God, who is the seminal reason of the universe, remains behind in the moisture as such an agent, adapting matter to himself with a view to the next stage of creation. Thereupon he created first of all the four elements, fire, water, air, earth. They are discussed by Zeno in his treatise On the Whole, by Chrysippus in the first book of his Physics, and by Archedemus in a work On Elements. An element is defined as that from which particular things first come to be at their birth and into which they are finally resolved. 7.143. It is a living thing in the sense of an animate substance endowed with sensation; for animal is better than non-animal, and nothing is better than the world, ergo the world is a living being. And it is endowed with soul, as is clear from our several souls being each a fragment of it. Boethus, however, denies that the world is a living thing. The unity of the world is maintained by Zeno in his treatise On the Whole, by Chrysippus, by Apollodorus in his Physics, and by Posidonius in the first book of his Physical Discourse. By the totality of things, the All, is meant, according to Apollodorus, (1) the world, and in another sense (2) the system composed of the world and the void outside it. The world then is finite, the void infinite. 7.151. Hence, again, their explanation of the mixture of two substances is, according to Chrysippus in the third book of his Physics, that they permeate each other through and through, and that the particles of the one do not merely surround those of the other or lie beside them. Thus, if a little drop of wine be thrown into the sea, it will be equally diffused over the whole sea for a while and then will be blended with it.Also they hold that there are daemons (δαίμονες) who are in sympathy with mankind and watch over human affairs. They believe too in heroes, that is, the souls of the righteous that have survived their bodies.of the changes which go on in the air, they describe winter as the cooling of the air above the earth due to the sun's departure to a distance from the earth; spring as the right temperature of the air consequent upon his approach to us; 8.25. The principle of all things is the monad or unit; arising from this monad the undefined dyad or two serves as material substratum to the monad, which is cause; from the monad and the undefined dyad spring numbers; from numbers, points; from points, lines; from lines, plane figures; from plane figures, solid figures; from solid figures, sensible bodies, the elements of which are four, fire, water, earth and air; these elements interchange and turn into one another completely, and combine to produce a universe animate, intelligent, spherical, with the earth at its centre, the earth itself too being spherical and inhabited round about. There are also antipodes, and our down is their up. 8.28. All things live which partake of heat – this is why plants are living things – but all have not soul, which is a detached part of aether, partly the hot and partly the cold, for it partakes of cold aether too. Soul is distinct from life; it is immortal, since that from which it is detached is immortal. Living creatures are reproduced from one another by germination; there is no such thing as spontaneous generation from earth. The germ is a clot of brain containing hot vapour within it; and this, when brought to the womb, throws out, from the brain, ichor, fluid and blood, whence are formed flesh, sinews, bones, hairs, and the whole of the body, while soul and sense come from the vapour within. 8.36. This is what Alexander says that he found in the Pythagorean memoirs. What follows is Aristotle's.But Pythagoras's great dignity not even Timon overlooked, who, although he digs at him in his Silli, speaks ofPythagoras, inclined to witching works and ways,Man-snarer, fond of noble periphrase.Xenophanes confirms the statement about his having been different people at different times in the elegiacs beginning:Now other thoughts, another path, I show.What he says of him is as follows:They say that, passing a belaboured whelp,He, full of pity, spake these words of dole:Stay, smite not ! 'Tis a friend, a human soul;I knew him straight whenas I heard him yelp ! |
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41. Origen, Against Celsus, 1.37 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •cosmic soul/world soul, proofs of cosmic soul Found in books: Inwood and Warren (2020) 137 | 1.37. I think, then, that it has been pretty well established not only that our Saviour was to be born of a virgin, but also that there were prophets among the Jews who uttered not merely general predictions about the future - as, e.g., regarding Christ and the kingdoms of the world, and the events that were to happen to Israel, and those nations which were to believe in the Saviour, and many other things concerning Him - but also prophecies respecting particular events; as, for instance, how the asses of Kish, which were lost, were to be discovered, and regarding the sickness which had fallen upon the son of the king of Israel, and any other recorded circumstance of a similar kind. But as a further answer to the Greeks, who do not believe in the birth of Jesus from a virgin, we have to say that the Creator has shown, by the generation of several kinds of animals, that what He has done in the instance of one animal, He could do, if it pleased Him, in that of others, and also of man himself. For it is ascertained that there is a certain female animal which has no intercourse with the male (as writers on animals say is the case with vultures), and that this animal, without sexual intercourse, preserves the succession of race. What incredibility, therefore, is there in supposing that, if God wished to send a divine teacher to the human race, He caused Him to be born in some manner different from the common! Nay, according to the Greeks themselves, all men were not born of a man and woman. For if the world has been created, as many even of the Greeks are pleased to admit, then the first men must have been produced not from sexual intercourse, but from the earth, in which spermatic elements existed; which, however, I consider more incredible than that Jesus was born like other men, so far as regards the half of his birth. And there is no absurdity in employing Grecian histories to answer Greeks, with the view of showing that we are not the only persons who have recourse to miraculous narratives of this kind. For some have thought fit, not in regard to ancient and heroic narratives, but in regard to events of very recent occurrence, to relate as a possible thing that Plato was the son of Amphictione, Ariston being prevented from having marital intercourse with his wife until she had given birth to him with whom she was pregt by Apollo. And yet these are veritable fables, which have led to the invention of such stories concerning a man whom they regarded as possessing greater wisdom and power than the multitude, and as having received the beginning of his corporeal substance from better and diviner elements than others, because they thought that this was appropriate to persons who were too great to be human beings. And since Celsus has introduced the Jew disputing with Jesus, and tearing in pieces, as he imagines, the fiction of His birth from a virgin, comparing the Greek fables about Danaë, and Melanippe, and Auge, and Antiope, our answer is, that such language becomes a buffoon, and not one who is writing in a serious tone. |
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| 42. Augustine, The City of God, 11.4.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •soul, cosmic, creation of Found in books: Hoenig (2018) 229 |
| 43. Theodoret of Cyrus, Cure of The Greek Maladies, 5.25 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cosmic soul/world soul, proofs of cosmic soul Found in books: Inwood and Warren (2020) 138 |
| 44. Hermeias of Alexandria, In Platonis Phaedrum Scholia,, 102 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cosmic soul/world soul Found in books: Inwood and Warren (2020) 209 |
| 45. Augustine, De Consensu Evangelistarum Libri Quatuor, 1.35.53 (4th cent. CE - 5th cent. CE) Tagged with subjects: •soul, cosmic, as ???? of all motion Found in books: Hoenig (2018) 25 |
| 46. Proclus, In Platonis Cratylum Commentaria, 169 (5th cent. CE - 5th cent. CE) Tagged with subjects: •hypercosmic souls Found in books: d, Hoine and Martijn (2017) 123 |
| 47. Proclus, In Platonis Parmenidem Commentarii, 4.897.17-4.897.39 (5th cent. CE - 5th cent. CE) Tagged with subjects: •encosmic souls Found in books: d, Hoine and Martijn (2017) 137 |
| 48. Proclus, Institutio Theologica, 106-107, 109, 164-166, 185, 190, 192-194, 204, 209, 2153, 211, 68, 202 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: d, Hoine and Martijn (2017) 137 |
| 49. Proclus, In Primum Euclidis Librum Commentarius, 143.8-143.11 (5th cent. CE - 5th cent. CE) Tagged with subjects: •cosmic soul/world soul, proofs of cosmic soul Found in books: Inwood and Warren (2020) 134 |
| 50. Proclus, In Platonis Timaeum Commentarii, 2.5.11-2.5.31, 2.103.27-2.103.30, 2.105.30-2.105.31, 2.106.2-2.106.3, 2.106.15-2.106.23, 2.107.14-2.107.19, 2.152.24-2.152.32, 2.158, 2.158.9-2.158.12, 2.165.8-2.165.9, 2.166.15, 2.302 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Hoenig (2018) 25, 28, 30, 31, 32, 120, 201, 202, 213, 229 |
| 51. Stobaeus, Anthology, 1.17.3 (5th cent. CE - 5th cent. CE) Tagged with subjects: •cosmic soul/world soul, proofs of cosmic soul Found in books: Inwood and Warren (2020) 136 |
| 53. Hierocles Historicus, Fragments, 1.5-1.30 Tagged with subjects: •cosmic soul/world soul, proofs of cosmic soul Found in books: Inwood and Warren (2020) 137 |
| 55. Iamblichus, Commentary On Plato’S Timaeus, 87, 50 Tagged with subjects: •nan Found in books: d, Hoine and Martijn (2017) 124 |
| 56. Alexander of Aphrodisias, Anonymous Klibansky, 32.17-32.18 Tagged with subjects: •cosmic soul/world soul Found in books: Inwood and Warren (2020) 195 |
| 57. Timaeus Locrus, On The Nature of The World And The Soul, 206.3, 206.4, 206.11, 206.12, 208.13-209.1, 209.3, 209.4, 209.5, 209.6, 216.20, 216.21 Tagged with subjects: •nan Found in books: Inwood and Warren (2020) 195 |
| 58. Xenocrates Historicus, Fragments, None (missingth cent. CE - Unknownth cent. CE) Tagged with subjects: •nan Found in books: d, Hoine and Martijn (2017) 137 |
| 59. Simplicius of Cilicia, In Libros Aristotelis De Anima Commentaria, 89.33-90.25 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •encosmic souls Found in books: d, Hoine and Martijn (2017) 137 |
| 60. Simplicius of Cilicia, In Aristotelis Categorias Commentarium, 214.24-214.37 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •cosmic soul/world soul, proofs of cosmic soul Found in books: Inwood and Warren (2020) 134 |
| 61. Calcidius, Translation of Plato, None Tagged with subjects: •soul, human, kinship with cosmic soul Found in books: Hoenig (2018) 17 |
