| 1. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 255 |
| 2. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, two kind of love •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, wise man will fall in love Found in books: Sorabji (2000) 280 |
| 3. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, oikeiōsis Found in books: Sorabji (2000) 252 |
| 4. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 237 |
| 5. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, capacities, not parts, of soul Found in books: Sorabji (2000) 316 |
| 6. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 255 |
| 7. Aristotle, Parts of Animals, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 255 |
| 8. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 283, 298, 338, 339 |
| 9. Aristotle, History of Animals, 1.8-1.10 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him Found in books: Sorabji (2000) 255 |
| 10. Aristotle, Rhetoric, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 237, 298 |
| 11. Philodemus of Gadara, De Musica \ , None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 298 |
12. Cicero, On The Ends of Good And Evil, 1.12.41, 1.18.60, 3.68 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, soul survives for a while •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, two kind of love •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, wise man will fall in love Found in books: Sorabji (2000) 237, 238, 280| 3.68. Cum autem ad tuendos conservandosque homines hominem natum esse videamus, consentaneum est huic naturae, ut sapiens velit gerere et administrare rem publicam atque, ut e natura vivat, uxorem adiungere et velle ex ea liberos. ne amores quidem sanctos a sapiente alienos esse arbitrantur. arbitramur BE Cynicorum autem rationem atque vitam alii cadere in sapientem dicunt, si qui qui ARN 1 V quis BEN 2 eius modi forte casus inciderit, ut id faciendum sit, alii nullo modo. | 3.68. Again, since we see that man is designed by nature to safeguard and protect his fellows, it follows from this natural disposition, that the Wise Man should desire to engage in politics and government, and also to live in accordance with nature by taking to himself a wife and desiring to have children by her. Even the passion of love when pure is not thought incompatible with the character of the Stoic sage. As for the principles and habits of the Cynics, some say that these befit the Wise Man, if circumstances should happen to indicate this course of action; but other Stoics reject the Cynic rule unconditionally. |
|
13. Cicero, De Finibus, 1.12.41, 1.18.60, 3.68 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, soul survives for a while •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, two kind of love •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, wise man will fall in love Found in books: Sorabji (2000) 237, 238, 280 | 3.68. Again, since we see that man is designed by nature to safeguard and protect his fellows, it follows from this natural disposition, that the Wise Man should desire to engage in politics and government, and also to live in accordance with nature by taking to himself a wife and desiring to have children by her. Even the passion of love when pure is not thought incompatible with the character of the Stoic sage. As for the principles and habits of the Cynics, some say that these befit the Wise Man, if circumstances should happen to indicate this course of action; but other Stoics reject the Cynic rule unconditionally. |
|
| 14. Cicero, Tusculan Disputations, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 280, 281 |
| 15. Philodemus of Gadara, De Ira \ , None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 242 |
| 16. Andronicus of Rhodes, On Emotions, None (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, better kind not an emotion, but educative epibolē •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, marriage and procreation advocated •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, wise man will fall in love Found in books: Sorabji (2000) 281 |
17. Lucretius Carus, On The Nature of Things, 3.31-3.93, 3.830-3.1094, 4.1084-4.1120 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, soul survives for a while •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, better kind not an emotion, but educative epibolē Found in books: Sorabji (2000) 237, 248, 283| 3.31. Et quoniam docui, cunctarum exordia rerum 3.32. qualia sint et quam variis distantia formis 3.33. sponte sua volitent aeterno percita motu, 3.34. quove modo possint res ex his quaeque creari, 3.35. hasce secundum res animi natura videtur 3.36. atque animae claranda meis iam versibus esse 3.37. et metus ille foras praeceps Acheruntis agendus, 3.38. funditus humanam qui vitam turbat ab imo 3.39. omnia suffundens mortis nigrore neque ullam 3.40. esse voluptatem liquidam puramque relinquit. 3.41. nam quod saepe homines morbos magis esse timendos 3.42. infamemque ferunt vitam quam Tartara leti 3.43. et se scire animi naturam sanguinis esse, 3.44. aut etiam venti, si fert ita forte voluntas, 3.45. nec prosum quicquam nostrae rationis egere, 3.46. hinc licet advertas animum magis omnia laudis 3.47. iactari causa quam quod res ipsa probetur. 3.48. extorres idem patria longeque fugati 3.49. conspectu ex hominum, foedati crimine turpi, 3.50. omnibus aerumnis adfecti denique vivunt, 3.51. et quo cumque tamen miseri venere parentant 3.52. et nigras mactant pecudes et manibus divis 3.53. inferias mittunt multoque in rebus acerbis 3.54. acrius advertunt animos ad religionem. 3.55. quo magis in dubiis hominem spectare periclis 3.56. convenit adversisque in rebus noscere qui sit; 3.57. nam verae voces tum demum pectore ab imo 3.58. eliciuntur et eripitur persona amanare. 3.59. denique avarities et honorum caeca cupido, 3.60. quae miseros homines cogunt transcendere fines 3.61. iuris et inter dum socios scelerum atque ministros 3.62. noctes atque dies niti praestante labore 3.63. ad summas emergere opes, haec vulnera vitae 3.64. non minimam partem mortis formidine aluntur. 3.65. turpis enim ferme contemptus et acris egestas 3.66. semota ab dulci vita stabilique videtur 3.67. et quasi iam leti portas cunctarier ante; 3.68. unde homines dum se falso terrore coacti 3.69. effugisse volunt longe longeque remosse, 3.70. sanguine civili rem conflant divitiasque 3.71. conduplicant avidi, caedem caede accumulantes, 3.72. crudeles gaudent in tristi funere fratris 3.73. et consanguineum mensas odere timentque. 3.74. consimili ratione ab eodem saepe timore 3.75. macerat invidia ante oculos illum esse potentem, 3.76. illum aspectari, claro qui incedit honore, 3.77. ipsi se in tenebris volvi caenoque queruntur. 3.78. intereunt partim statuarum et nominis ergo. 3.79. et saepe usque adeo, mortis formidine, vitae 3.80. percipit humanos odium lucisque videndae, 3.81. ut sibi consciscant maerenti pectore letum 3.82. obliti fontem curarum hunc esse timorem: 3.83. hunc vexare pudorem, hunc vincula amicitiai 3.84. rumpere et in summa pietate evertere suadet: 3.85. nam iam saepe homines patriam carosque parentis 3.86. prodiderunt vitare Acherusia templa petentes. 3.87. nam vel uti pueri trepidant atque omnia caecis 3.88. in tenebris metuunt, sic nos in luce timemus 3.89. inter dum, nihilo quae sunt metuenda magis quam 3.90. quae pueri in tenebris pavitant finguntque futura. 3.91. hunc igitur terrorem animi tenebrasque necessest 3.92. non radii solis neque lucida tela diei 3.93. discutiant, sed naturae species ratioque. 3.830. Nil igitur mors est ad nos neque pertinet hilum, 3.831. quandoquidem natura animi mortalis habetur. 3.832. et vel ut ante acto nihil tempore sensimus aegri, 3.833. ad confligendum venientibus undique Poenis, 3.834. omnia cum belli trepido concussa tumultu 3.835. horrida contremuere sub altis aetheris auris, 3.836. in dubioque fuere utrorum ad regna cadendum 3.837. omnibus humanis esset terraque marique, 3.838. sic, ubi non erimus, cum corporis atque animai 3.839. discidium fuerit, quibus e sumus uniter apti, 3.840. scilicet haud nobis quicquam, qui non erimus tum, 3.841. accidere omnino poterit sensumque movere, 3.842. non si terra mari miscebitur et mare caelo. 3.843. et si iam nostro sentit de corpore postquam 3.844. distractast animi natura animaeque potestas, 3.845. nil tamen est ad nos, qui comptu coniugioque 3.846. corporis atque animae consistimus uniter apti. 3.847. nec, si materiem nostram collegerit aetas 3.848. post obitum rursumque redegerit ut sita nunc est, 3.849. atque iterum nobis fuerint data lumina vitae, 3.850. pertineat quicquam tamen ad nos id quoque factum, 3.851. interrupta semel cum sit repetentia nostri. 3.852. et nunc nil ad nos de nobis attinet, ante 3.853. qui fuimus, neque iam de illis nos adficit angor. 3.854. nam cum respicias inmensi temporis omne 3.855. praeteritum spatium, tum motus materiai 3.856. multimodi quam sint, facile hoc adcredere possis, 3.857. semina saepe in eodem, ut nunc sunt, ordine posta 3.858. haec eadem, quibus e nunc nos sumus, ante fuisse. 3.859. nec memori tamen id quimus reprehendere mente; 3.860. inter enim iectast vitai pausa vageque 3.861. deerrarunt passim motus ab sensibus omnes. 3.862. debet enim, misere si forte aegreque futurumst; 3.863. ipse quoque esse in eo tum tempore, cui male possit 3.864. accidere. id quoniam mors eximit, esseque prohibet 3.865. illum cui possint incommoda conciliari, 3.866. scire licet nobis nihil esse in morte timendum 3.867. nec miserum fieri qui non est posse, neque hilum 3.868. differre an nullo fuerit iam tempore natus, 3.869. mortalem vitam mors cum inmortalis ademit. 3.870. Proinde ubi se videas hominem indignarier ipsum, 3.871. post mortem fore ut aut putescat corpore posto 3.872. aut flammis interfiat malisve ferarum, 3.873. scire licet non sincerum sonere atque subesse 3.874. caecum aliquem cordi stimulum, quamvis neget ipse 3.875. credere se quemquam sibi sensum in morte futurum; 3.876. non, ut opinor, enim dat quod promittit et unde 3.877. nec radicitus e vita se tollit et eicit, 3.878. sed facit esse sui quiddam super inscius ipse. 3.879. vivus enim sibi cum proponit quisque futurum, 3.880. corpus uti volucres lacerent in morte feraeque, 3.881. ipse sui miseret; neque enim se dividit illim 3.882. nec removet satis a proiecto corpore et illum 3.883. se fingit sensuque suo contaminat astans. 3.884. hinc indignatur se mortalem esse creatum 3.885. nec videt in vera nullum fore morte alium se, 3.886. qui possit vivus sibi se lugere peremptum 3.887. stansque iacentem se lacerari urive dolere. 3.888. nam si in morte malumst malis morsuque ferarum 3.889. tractari, non invenio qui non sit acerbum 3.890. ignibus inpositum calidis torrescere flammis 3.891. aut in melle situm suffocari atque rigere 3.892. frigore, cum summo gelidi cubat aequore saxi, 3.893. urgerive superne obrutum pondere terrae. 3.894. 'Iam iam non domus accipiet te laeta neque uxor 3.895. optima, nec dulces occurrent oscula nati 3.896. praeripere et tacita pectus dulcedine tangent. 3.897. non poteris factis florentibus esse tuisque 3.898. praesidium. misero misere' aiunt 'omnia ademit 3.899. una dies infesta tibi tot praemia vitae.' 3.900. illud in his rebus non addunt 'nec tibi earum 3.901. iam desiderium rerum super insidet una.' 3.902. quod bene si videant animo dictisque sequantur, 3.903. dissoluant animi magno se angore metuque. 3.904. 'tu quidem ut es leto sopitus, sic eris aevi 3.905. quod super est cunctis privatus doloribus aegris; 3.906. at nos horrifico cinefactum te prope busto 3.907. insatiabiliter deflevimus, aeternumque 3.908. nulla dies nobis maerorem e pectore demet.' 3.909. illud ab hoc igitur quaerendum est, quid sit amari 3.910. tanto opere, ad somnum si res redit atque quietem, 3.911. cur quisquam aeterno possit tabescere luctu. 3.912. Hoc etiam faciunt ubi discubuere tenentque 3.913. pocula saepe homines et inumbrant ora coronis, 3.914. ex animo ut dicant: 'brevis hic est fructus homullis; 3.915. iam fuerit neque post umquam revocare licebit.' 3.916. tam quam in morte mali cum primis hoc sit eorum, 3.917. quod sitis exurat miseros atque arida torrat, 3.918. aut aliae cuius desiderium insideat rei. 3.919. nec sibi enim quisquam tum se vitamque requiret, 3.920. cum pariter mens et corpus sopita quiescunt; 3.921. nam licet aeternum per nos sic esse soporem, 3.922. nec desiderium nostri nos adficit ullum, 3.923. et tamen haud quaquam nostros tunc illa per artus 3.924. longe ab sensiferis primordia motibus errant, 3.925. cum correptus homo ex somno se colligit ipse. 3.926. multo igitur mortem minus ad nos esse putandumst, 3.927. si minus esse potest quam quod nihil esse videmus; 3.928. maior enim turbae disiectus materiai 3.929. consequitur leto nec quisquam expergitus extat, 3.930. frigida quem semel est vitai pausa secuta. 3.931. Denique si vocem rerum natura repente. 3.932. mittat et hoc alicui nostrum sic increpet ipsa: 3.933. 'quid tibi tanto operest, mortalis, quod nimis aegris 3.934. luctibus indulges? quid mortem congemis ac fles? 3.935. nam si grata fuit tibi vita ante acta priorque 3.936. et non omnia pertusum congesta quasi in vas 3.937. commoda perfluxere atque ingrata interiere; 3.938. cur non ut plenus vitae conviva recedis 3.939. aequo animoque capis securam, stulte, quietem? 3.940. sin ea quae fructus cumque es periere profusa 3.941. vitaque in offensost, cur amplius addere quaeris, 3.942. rursum quod pereat male et ingratum occidat omne, 3.943. non potius vitae finem facis atque laboris? 3.944. nam tibi praeterea quod machiner inveniamque, 3.945. quod placeat, nihil est; eadem sunt omnia semper. 3.946. si tibi non annis corpus iam marcet et artus 3.947. confecti languent, eadem tamen omnia restant, 3.948. omnia si perges vivendo vincere saecla, 3.949. atque etiam potius, si numquam sis moriturus', 3.950. quid respondemus, nisi iustam intendere litem 3.951. naturam et veram verbis exponere causam? 3.952. grandior hic vero si iam seniorque queratur 3.953. atque obitum lamentetur miser amplius aequo, 3.954. non merito inclamet magis et voce increpet acri: 3.955. 'aufer abhinc lacrimas, baratre, et compesce querellas. 3.956. omnia perfunctus vitai praemia marces; 3.957. sed quia semper aves quod abest, praesentia temnis, 3.958. inperfecta tibi elapsast ingrataque vita, 3.959. et nec opiti mors ad caput adstitit ante 3.960. quam satur ac plenus possis discedere rerum. 3.961. nunc aliena tua tamen aetate omnia mitte 3.962. aequo animoque, age dum, magnis concede necessis?' 3.963. iure, ut opinor, agat, iure increpet inciletque; 3.964. cedit enim rerum novitate extrusa vetustas 3.965. semper, et ex aliis aliud reparare necessest. 3.966. Nec quisquam in barathrum nec Tartara deditur atra; 3.967. materies opus est, ut crescant postera saecla; 3.968. quae tamen omnia te vita perfuncta sequentur; 3.969. nec minus ergo ante haec quam tu cecidere cadentque. 3.970. sic alid ex alio numquam desistet oriri 3.971. vitaque mancipio nulli datur, omnibus usu. 3.972. respice item quam nil ad nos ante acta vetustas 3.973. temporis aeterni fuerit, quam nascimur ante. 3.974. hoc igitur speculum nobis natura futuri 3.975. temporis exponit post mortem denique nostram. 3.976. numquid ibi horribile apparet, num triste videtur 3.977. quicquam, non omni somno securius exstat? 3.978. Atque ea ni mirum quae cumque Acherunte profundo 3.979. prodita sunt esse, in vita sunt omnia nobis. 3.980. nec miser inpendens magnum timet aere aëre saxum 3.981. Tantalus, ut famast, cassa formidine torpens; 3.982. sed magis in vita divom metus urget iis 3.983. mortalis casumque timent quem cuique ferat fors. 3.984. nec Tityon volucres ineunt Acherunte iacentem 3.985. nec quod sub magno scrutentur pectore quicquam 3.986. perpetuam aetatem possunt reperire profecto. 3.987. quam libet immani proiectu corporis exstet, 3.988. qui non sola novem dispessis iugera membris 3.989. optineat, sed qui terrai totius orbem, 3.990. non tamen aeternum poterit perferre dolorem 3.991. nec praebere cibum proprio de corpore semper. 3.992. sed Tityos nobis hic est, in amore iacentem 3.993. quem volucres lacerant atque exest anxius angor 3.994. aut alia quavis scindunt cuppedine curae. 3.995. Sisyphus in vita quoque nobis ante oculos est, 3.996. qui petere a populo fasces saevasque secures 3.997. imbibit et semper victus tristisque recedit. 3.998. nam petere imperium, quod iest nec datur umquam, 3.999. atque in eo semper durum sufferre laborem, 3.1000. hoc est adverso nixantem trudere monte 3.1001. saxum, quod tamen e summo iam vertice rusum 3.1002. volvitur et plani raptim petit aequora campi. 3.1003. deinde animi ingratam naturam pascere semper 3.1004. atque explere bonis rebus satiareque numquam, 3.1005. quod faciunt nobis annorum tempora, circum 3.1006. cum redeunt fetusque ferunt variosque lepores, 3.1007. nec tamen explemur vitai fructibus umquam, 3.1008. hoc, ut opinor, id est, aevo florente puellas 3.1009. quod memorant laticem pertusum congerere in vas, 3.1010. quod tamen expleri nulla ratione potestur. 3.1011. Cerberus et Furiae iam vero et lucis egestas, 3.1012. Tartarus horriferos eructans faucibus aestus! 3.1013. qui neque sunt usquam nec possunt esse profecto; 3.1014. sed metus in vita poenarum pro male factis 3.1015. est insignibus insignis scelerisque luela, 3.1016. carcer et horribilis de saxo iactus deorsum, 3.1017. verbera carnifices robur pix lammina taedae; 3.1018. quae tamen etsi absunt, at mens sibi conscia factis 3.1019. praemetuens adhibet stimulos torretque flagellis, 3.1020. nec videt interea qui terminus esse malorum 3.1021. possit nec quae sit poenarum denique finis, 3.1022. atque eadem metuit magis haec ne in morte gravescant. 3.1023. hic Acherusia fit stultorum denique vita. 3.1024. Hoc etiam tibi tute interdum dicere possis. 3.1025. 'lumina sis oculis etiam bonus Ancus reliquit, 3.1026. qui melior multis quam tu fuit, improbe, rebus. 3.1027. inde alii multi reges rerumque potentes 3.1028. occiderunt, magnis qui gentibus imperitarunt. 3.1029. ille quoque ipse, viam qui quondam per mare magnum 3.1030. stravit iterque dedit legionibus ire per altum 3.1031. ac pedibus salsas docuit super ire lucunas 3.1032. et contempsit equis insultans murmura ponti, 3.1033. lumine adempto animam moribundo corpore fudit. 3.1034. Scipiadas, belli fulmen, Carthaginis horror, 3.1035. ossa dedit terrae proinde ac famul infimus esset. 3.1036. adde repertores doctrinarum atque leporum, 3.1037. adde Heliconiadum comites; quorum unus Homerus 3.1038. sceptra potitus eadem aliis sopitus quietest. 3.1039. denique Democritum post quam matura vetustas 3.1040. admonuit memores motus languescere mentis, 3.1041. sponte sua leto caput obvius optulit ipse. 3.1042. ipse Epicurus obit decurso lumine vitae, 3.1043. qui genus humanum ingenio superavit et omnis 3.1044. restinxit stellas exortus ut aetherius sol. 3.1045. tu vero dubitabis et indignabere obire? 3.1046. mortua cui vita est prope iam vivo atque videnti, 3.1047. qui somno partem maiorem conteris aevi, 3.1048. et viligans stertis nec somnia cernere cessas 3.1049. sollicitamque geris cassa formidine mentem 3.1050. nec reperire potes tibi quid sit saepe mali, cum 3.1051. ebrius urgeris multis miser undique curis 3.1052. atque animo incerto fluitans errore vagaris.' 3.1053. Si possent homines, proinde ac sentire videntur 3.1054. pondus inesse animo, quod se gravitate fatiget, 3.1055. e quibus id fiat causis quoque noscere et unde 3.1056. tanta mali tam quam moles in pectore constet, 3.1057. haut ita vitam agerent, ut nunc plerumque videmus 3.1058. quid sibi quisque velit nescire et quaerere semper, 3.1059. commutare locum, quasi onus deponere possit. 3.1060. exit saepe foras magnis ex aedibus ille, 3.1061. esse domi quem pertaesumst, subitoque revertit , 3.1062. quippe foris nihilo melius qui sentiat esse. 3.1063. currit agens mannos ad villam praecipitanter 3.1064. auxilium tectis quasi ferre ardentibus instans; 3.1065. oscitat extemplo, tetigit cum limina villae, 3.1066. aut abit in somnum gravis atque oblivia quaerit, 3.1067. aut etiam properans urbem petit atque revisit. 3.1068. hoc se quisque modo fugit, at quem scilicet, ut fit, 3.1069. effugere haut potis est: ingratius haeret et odit 3.1070. propterea, morbi quia causam non tenet aeger; 3.1071. quam bene si videat, iam rebus quisque relictis 3.1072. naturam primum studeat cognoscere rerum, 3.1073. temporis aeterni quoniam, non unius horae, 3.1074. ambigitur status, in quo sit mortalibus omnis 3.1075. aetas, post mortem quae restat cumque manendo. 3.1076. Denique tanto opere in dubiis trepidare periclis 3.1077. quae mala nos subigit vitai tanta cupido? 3.1078. certe equidem finis vitae mortalibus adstat 3.1079. nec devitari letum pote, quin obeamus. 3.1080. praeterea versamur ibidem atque insumus usque 3.1081. nec nova vivendo procuditur ulla voluptas; 3.1082. sed dum abest quod avemus, id exsuperare videtur 3.1083. cetera; post aliud, cum contigit illud, avemus 3.1084. et sitis aequa tenet vitai semper hiantis. 3.1085. posteraque in dubiost fortunam quam vehat aetas, 3.1086. quidve ferat nobis casus quive exitus instet. 3.1087. nec prorsum vitam ducendo demimus hilum 3.1088. tempore de mortis nec delibare valemus, 3.1089. quo minus esse diu possimus forte perempti. 3.1090. proinde licet quod vis vivendo condere saecla, 3.1091. mors aeterna tamen nihilo minus illa manebit, 3.1092. nec minus ille diu iam non erit, ex hodierno 3.1093. lumine qui finem vitai fecit, et ille, 3.1094. mensibus atque annis qui multis occidit ante. 4.1084. sed leviter poenas frangit Venus inter amorem 4.1085. blandaque refrenat morsus admixta voluptas. 4.1086. namque in eo spes est, unde est ardoris origo, 4.1087. restingui quoque posse ab eodem corpore flammam. 4.1088. quod fieri contra totum natura repugnat; 4.1089. unaque res haec est, cuius quam plurima habemus, 4.1090. tam magis ardescit dira cuppedine pectus. 4.1091. nam cibus atque umor membris adsumitur intus; 4.1092. quae quoniam certas possunt obsidere partis, 4.1093. hoc facile expletur laticum frugumque cupido. 4.1094. ex hominis vero facie pulchroque colore 4.1095. nil datur in corpus praeter simulacra fruendum 4.1096. tenvia; quae vento spes raptast saepe misella. 4.1097. ut bibere in somnis sitiens quom quaerit et umor 4.1098. non datur, ardorem qui membris stinguere possit, 4.1099. sed laticum simulacra petit frustraque laborat 4.1100. in medioque sitit torrenti flumine potans, 4.1101. sic in amore Venus simulacris ludit amantis, 4.1102. nec satiare queunt spectando corpora coram 4.1103. nec manibus quicquam teneris abradere membris 4.1104. possunt errantes incerti corpore toto. 4.1105. denique cum membris conlatis flore fruuntur 4.1106. aetatis, iam cum praesagit gaudia corpus 4.1107. atque in eost Venus ut muliebria conserat arva, 4.1108. adfigunt avide corpus iunguntque salivas 4.1109. oris et inspirant pressantes dentibus ora, 4.1110. ne quiquam, quoniam nihil inde abradere possunt 4.1111. nec penetrare et abire in corpus corpore toto; 4.1112. nam facere inter dum velle et certare videntur. 4.1113. usque adeo cupide in Veneris compagibus haerent, 4.1114. membra voluptatis dum vi labefacta liquescunt. 4.1115. tandem ubi se erupit nervis coniecta cupido, 4.1116. parva fit ardoris violenti pausa parumper. 4.1117. inde redit rabies eadem et furor ille revisit, 4.1118. cum sibi quod cupiant ipsi contingere quaerunt, 4.1119. nec reperire malum id possunt quae machina vincat. 4.1120. usque adeo incerti tabescunt volnere caeco. | |
|
| 18. Plutarch, It Is Impossible To Live Pleasantly In The Manner of Epicurus, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, soul survives for a while Found in books: Sorabji (2000) 238 |
| 19. Plutarch, On Common Conceptions Against The Stoics, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, better kind not an emotion, but educative epibolē •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, marriage and procreation advocated •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, wise man will fall in love Found in books: Sorabji (2000) 281 |
| 20. Plutarch, On The E At Delphi, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, soul survives for a while Found in books: Sorabji (2000) 248 |
| 21. Seneca The Younger, De Consolatione Ad Marciam, 9, 10, 11, 24.5-25.3, 26.6, 26.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 238 |
| 22. Epictetus, Discourses, 1.14.12, 2.18.19, 4.1.15-4.1.18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, oikeiōsis •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, better kind not an emotion, but educative epibolē •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, marriage and procreation advocated •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, wise man will fall in love Found in books: Sorabji (2000) 252, 281 |
| 23. Seneca The Younger, On Anger, 3.12.5-3.12.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, eternal recurrence •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, soul survives for a while Found in books: Sorabji (2000) 242 |
| 24. Seneca The Younger, On Leisure, 13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, soul survives for a while Found in books: Sorabji (2000) 238 |
| 25. Seneca The Younger, Letters, 36.10-36.11, 41.2, 71.15, 83.1, 116.5, 121.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, eternal recurrence •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, soul survives for a while •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, oikeiōsis •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, two kind of love •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, wise man will fall in love Found in books: Sorabji (2000) 242, 248, 252, 280 |
| 26. Alexander of Aphrodisias, Supplement To On The Soul (Mantissa), 112.14-112.16 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him Found in books: Sorabji (2000) 262 |
| 27. Alexander of Aphrodisias, Commentaries On Eight Books of Aristotle'S Topics, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, better kind not an emotion, but educative epibolē •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, marriage and procreation advocated •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, wise man will fall in love Found in books: Sorabji (2000) 281 |
| 28. Clement of Alexandria, Miscellanies, 2.20 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, therapy by opposites Found in books: Sorabji (2000) 298 |
| 29. Galen, That The Qualities of The Mind Depend On The Temperament of The Body, 36.12-36.16, 44.7-44.8, 44.12-44.20, 79.4-79.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 255, 262 |
| 30. Sextus, Against The Mathematicians, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, better kind not an emotion, but educative epibolē •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, marriage and procreation advocated •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, wise man will fall in love Found in books: Sorabji (2000) 281 |
| 31. Alexander of Aphrodisias, On The Soul, 24.18-24.23, 25.4-25.9, 26.20-26.22 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him Found in books: Sorabji (2000) 262 |
| 32. Plotinus, Enneads, 1.1.7(16-24), 1.1.10, 1.1.11(7), 1.1.11(1-8), 2.2.2(4-18), 2.9.2(4-18), 4.3.32, 4.4.1, 4.4.5(23-7), 4.8.1(1-11), 5.3.3(34-9), 5.8.10(31-43), 6.4.15(37), 6.7.6(15-18), 6.9.7 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 251 |
33. Porphyry, Letter To Marcella, 24 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, soul survives for a while Found in books: Sorabji (2000) 238 | 24. No god is responsible for a man's evils, for he has chosen his lot himself. The prayer which is accompanied by base actions is impure, and |45 therefore not acceptable to God; but that which is accompanied by noble actions is pure, and at the same time acceptable. There are four first principles that must be upheld concerning God—faith, truth, love, hope. We must have faith that our only salvation is in turning to God. And having faith, we must strive with all our might to know the truth about God. And when we know this, we must love Him we do know. And when we love Him we must nourish our souls on good hopes for our life, for it is by their good hopes good men are superior to bad ones. Let then these four principles be firmly held. |
|
| 34. Diogenes Laertius, Lives of The Philosophers, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 281 |
| 35. Eusebius of Caesarea, Preparation For The Gospel, 15.20.6-15.20.7 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, eternal recurrence •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, soul survives for a while Found in books: Sorabji (2000) 242 |
36. Augustine, The City of God, 14.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, capacities, not parts, of soul Found in books: Sorabji (2000) 316 | 14.6. But the character of the human will is of moment; because, if it is wrong, these motions of the soul will be wrong, but if it is right, they will be not merely blameless, but even praiseworthy. For the will is in them all; yea, none of them is anything else than will. For what are desire and joy but a volition of consent to the things we wish? And what are fear and sadness but a volition of aversion from the things which we do not wish? But when consent takes the form of seeking to possess the things we wish, this is called desire; and when consent takes the form of enjoying the things we wish, this is called joy. In like manner, when we turn with aversion from that which we do not wish to happen, this volition is termed fear; and when we turn away from that which has happened against our will, this act of will is called sorrow. And generally in respect of all that we seek or shun, as a man's will is attracted or repelled, so it is changed and turned into these different affections. Wherefore the man who lives according to God, and not according to man, ought to be a lover of good, and therefore a hater of evil. And since no one is evil by nature, but whoever is evil is evil by vice, he who lives according to God ought to cherish towards evil men a perfect hatred, so that he shall neither hate the man because of his vice, nor love the vice because of the man, but hate the vice and love the man. For the vice being cursed, all that ought to be loved, and nothing that ought to be hated, will remain. |
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| 37. Evagrius Ponticus, Praktikos, 6 (4th cent. CE - 4th cent. CE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, eternal recurrence •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, soul survives for a while Found in books: Sorabji (2000) 242 |
| 38. Hermeias of Alexandria, In Platonis Phaedrum Scholia,, 33.11, 33.11-34.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 283 |
| 39. Augustine, On The Holy Trinity, 12.12 (4th cent. CE - 5th cent. CE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, eternal recurrence •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, soul survives for a while Found in books: Sorabji (2000) 242 |
40. Augustine, Confessions, 7.3, 8.5, 8.9-8.10, 8.9.21 (4th cent. CE - 5th cent. CE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, oikeiōsis •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, capacities, not parts, of soul Found in books: Sorabji (2000) 252, 316 | 7.3. 4. But I also, as yet, although I said and was firmly persuaded, that Thou our Lord, the true God, who made not only our souls but our bodies, and not our souls and bodies alone, but all creatures and all things, were uncontaminable and inconvertible, and in no part mutable: yet understood I not readily and clearly what was the cause of evil. And yet, whatever it was, I perceived that it must be so sought out as not to constrain me by it to believe that the immutable God was mutable, lest I myself should become the thing that I was seeking out. I sought, therefore, for it free from care, certain of the untruthfulness of what these asserted, whom I shunned with my whole heart; for I perceived that through seeking after the origin of evil, they were filled with malice, in that they liked better to think that Your Substance did suffer evil than that their own did commit it. 5. And I directed my attention to discern what I now heard, that free will was the cause of our doing evil, and Your righteous judgment of our suffering it. But I was unable clearly to discern it. So, then, trying to draw the eye of my mind from that pit, I was plunged again therein, and trying often, was as often plunged back again. But this raised me towards Your light, that I knew as well that I had a will as that I had life: when, therefore, I was willing or unwilling to do anything, I was most certain that it was none but myself that was willing and unwilling; and immediately I perceived that there was the cause of my sin. But what I did against my will I saw that I suffered rather than did, and that judged I not to be my fault, but my punishment; whereby, believing You to be most just, I quickly confessed myself to be not unjustly punished. But again I said: Who made me? Was it not my God, who is not only good, but goodness itself? Whence came I then to will to do evil, and to be unwilling to do good, that there might be cause for my just punishment? Who was it that put this in me, and implanted in me the root of bitterness, seeing I was altogether made by my most sweet God? If the devil were the author, whence is that devil? And if he also, by his own perverse will, of a good angel became a devil, whence also was the evil will in him whereby he became a devil, seeing that the angel was made altogether good by that most Good Creator? By these reflections was I again cast down and stifled; yet not plunged into that hell of error (where no man confesses unto You), to think that You allow evil, rather than that man does it. 8.5. 10. But when that man of Yours, Simplicianus, related this to me about Victorinus, I burned to imitate him; and it was for this end he had related it. But when he had added this also, that in the time of the Emperor Julian, there was a law made by which Christians were forbidden to teach grammar and oratory, and he, in obedience to this law, chose rather to abandon the wordy school than Your word, by which You make eloquent the tongues of the dumb, Wisdom 10:21 - he appeared to me not more brave than happy, in having thus discovered an opportunity of waiting on You only, which thing I was sighing for, thus bound, not with the irons of another, but my own iron will. My will was the enemy master of, and thence had made a chain for me and bound me. Because of a perverse will was lust made; and lust indulged in became custom; and custom not resisted became necessity. By which links, as it were, joined together (whence I term it a chain), did a hard bondage hold me enthralled. givest away thy strength to resist him in the rest; when the hem is worn, the whole garment will ravel out, if it be not mended by timely repentance. See Müller, Lehre von der Sünde, book v., where the beginnings and alarming progress of evil in the soul are graphically described. See 9JKLJKLsec. 18, note, below}-- But that new will which had begun to develope in me, freely to worship You, and to wish to enjoy You, O God, the only sure enjoyment, was not able as yet to overcome my former wilfulness, made strong by long indulgence. Thus did my two wills, one old and the other new, one carnal, the other spiritual, contend within me; and by their discord they unstrung my soul. 11. Thus came I to understand, from my own experience, what I had read, how that the flesh lusts against the Spirit, and the Spirit against the flesh. Galatians 5:17 I verily lusted both ways; yet more in that which I approved in myself, than in that which I disapproved in myself. For in this last it was now rather not I, Romans 7:20 because in much I rather suffered against my will than did it willingly. And yet it was through me that custom became more combative against me, because I had come willingly whither I willed not. And who, then, can with any justice speak against it, when just punishment follows the sinner? Nor had I now any longer my wonted excuse, that as yet I hesitated to be above the world and serve You, because my perception of the truth was uncertain; for now it was certain. But I, still bound to the earth, refused to be Your soldier; and was as much afraid of being freed from all embarrassments, as we ought to fear to be embarrassed. 12. Thus with the baggage of the world was I sweetly burdened, as when in slumber; and the thoughts wherein I meditated upon You were like the efforts of those desiring to awake, who, still overpowered with a heavy drowsiness, are again steeped therein. And as no one desires to sleep always, and in the sober judgment of all waking is better, yet does a man generally defer to shake off drowsiness, when there is a heavy lethargy in all his limbs, and, though displeased, yet even after it is time to rise with pleasure yields to it, so was I assured that it were much better for me to give up myself to Your charity, than to yield myself to my own cupidity; but the former course satisfied and vanquished me, the latter pleased me and fettered me. Nor had I anything to answer You calling to me, Awake, you that sleep, and arise from the dead, and Christ shall give you light. Ephesians 5:14 And to You showing me on every side, that what Thou said was true, I, convicted by the truth, had nothing at all to reply, but the drawling and drowsy words: Presently, lo, presently; Leave me a little while. But presently, presently, had no present; and my leave me a little while went on for a long while. In vain did I delight in Your law after the inner man, when another law in my members warred against the law of my mind, and brought me into captivity to the law of sin which is in my members. For the law of sin is the violence of custom, whereby the mind is drawn and held, even against its will; deserving to be so held in that it so willingly falls into it. O wretched man that I am! Who shall deliver me from the body of this death but Your grace only, through Jesus Christ our Lord? 8.9. 21. Whence is this monstrous thing? And why is it? Let Your mercy shine on me, that I may inquire, if so be the hiding-places of man's punishment, and the darkest contritions of the sons of Adam, may perhaps answer me. Whence is this monstrous thing? And why is it? The mind commands the body, and it obeys immediately; the mind commands itself, and is resisted. The mind commands the hand to be moved, and such readiness is there that the command is scarce to be distinguished from the obedience. Yet the mind is mind, and the hand is body. The mind commands the mind to will, and yet, though it be itself, it obeys not. Whence this monstrous thing? And why is it? I repeat, it commands itself to will, and would not give the command unless it willed; yet is not that done which it commands. But it wills not entirely; therefore it commands not entirely. For so far forth it commands, as it wills; and so far forth is the thing commanded not done, as it wills not. For the will commands that there be a will;- not another, but itself. But it does not command entirely, therefore that is not which it commands. For were it entire, it would not even command it to be, because it would already be. It is, therefore, no monstrous thing partly to will, partly to be unwilling, but an infirmity of the mind, that it does not wholly rise, sustained by truth, pressed down by custom. And so there are two wills, because one of them is not entire; and the one is supplied with what the other needs. 8.10. 22. Let them perish from Your presence, O God, as vain talkers and deceivers Titus 1:10 of the soul do perish, who, observing that there were two wills in deliberating, affirm that there are two kinds of minds in us - one good, the other evil. They themselves verily are evil when they hold these evil opinions; and they shall become good when they hold the truth, and shall consent unto the truth, that Your apostle may say unto them, You were sometimes darkness, but now are you light in the Lord. Ephesians 5:8 But, they, desiring to be light, not in the Lord, but in themselves, conceiving the nature of the soul to be the same as that which God is, are made more gross darkness; for that through a shocking arrogancy they went farther from You, the true Light, which lights every man that comes into the world. John 1:9 Take heed what you say, and blush for shame; draw near unto Him and be lightened, and your faces shall not be ashamed. I, when I was deliberating upon serving the Lord my God now, as I had long purposed - I it was who willed, I who was unwilling. It was I, even I myself. I neither willed entirely, nor was entirely unwilling. Therefore was I at war with myself, and destroyed by myself. And this destruction overtook me against my will, and yet showed not the presence of another mind, but the punishment of my own. Now, then, it is no more I that do it, but sin that dwells in me, Romans 7:17 - the punishment of a more unconfined sin, in that I was a son of Adam. 23. For if there be as many contrary natures as there are conflicting wills, there will not now be two natures only, but many. If any one deliberate whether he should go to their conventicle, or to the theatre, those men at once cry out, Behold, here are two natures - one good, drawing this way, another bad, drawing back that way; for whence else is this indecision between conflicting wills? But I reply that both are bad - that which draws to them, and that which draws back to the theatre. But they believe not that will to be other than good which draws to them. Supposing, then, one of us should deliberate, and through the conflict of his two wills should waver whether he should go to the theatre or to our church, would not these also waver what to answer? For either they must confess, which they are not willing to do, that the will which leads to our church is good, as well as that of those who have received and are held by the mysteries of theirs, or they must imagine that there are two evil natures and two evil minds in one man, at war one with the other; and that will not be true which they say, that there is one good and another bad; or they must be converted to the truth, and no longer deny that where any one deliberates, there is one soul fluctuating between conflicting wills. 24. Let them no more say, then, when they perceive two wills to be antagonistic to each other in the same man, that the contest is between two opposing minds, of two opposing substances, from two opposing principles, the one good and the other bad. For Thou, O true God, disprove, check, and convince them; like as when both wills are bad, one deliberates whether he should kill a man by poison, or by the sword; whether he should take possession of this or that estate of another's, when he cannot both; whether he should purchase pleasure by prodigality, or retain his money by covetousness; whether he should go to the circus or the theatre, if both are open on the same day; or, thirdly, whether he should rob another man's house, if he have the opportunity; or, fourthly, whether he should commit adultery, if at the same time he have the means of doing so - all these things concurring in the same point of time, and all being equally longed for, although impossible to be enacted at one time. For they rend the mind amid four, or even (among the vast variety of things men desire) more antagonistic wills, nor do they yet affirm that there are so many different substances. Thus also is it in wills which are good. For I ask them, is it a good thing to have delight in reading the apostle, or good to have delight in a sober psalm, or good to discourse on the gospel? To each of these they will answer, It is good. What, then, if all equally delight us, and all at the same time? Do not different wills distract the mind, when a man is deliberating which he should rather choose? Yet are they all good, and are at variance until one be fixed upon, whither the whole united will may be borne, which before was divided into many. Thus, also, when above eternity delights us, and the pleasure of temporal good holds us down below, it is the same soul which wills not that or this with an entire will, and is therefore torn asunder with grievous perplexities, while out of truth it prefers that, but out of custom forbears not this. |
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| 41. Proclus, In Platonis Timaeum Commentarii, 1.212.22 (5th cent. CE - 5th cent. CE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, soul survives for a while Found in books: Sorabji (2000) 238 |
| 42. Stobaeus, Anthology, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, oikeiōsis Found in books: Sorabji (2000) 251, 252 |
| 45. Simplicius of Cilicia, In Aristotelis Physicorum Libros Commentaria, 5.20 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, soul survives for a while Found in books: Sorabji (2000) 238 |
| 46. Stobaeus, Eclogues, None Tagged with subjects: •nan Found in books: Sorabji (2000) 281, 282 |
| 47. Anon., Epicurea, Ed.Usener, None Tagged with subjects: •nan Found in books: Sorabji (2000) 283 |
| 48. Pseudo‐Ocellus, In Alcibiadem I, 6.6-7.8 Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, therapy by opposites Found in books: Sorabji (2000) 298 |
| 49. Pseudo‐Aristotle, Problems, None Tagged with subjects: •nan Found in books: Sorabji (2000) 242 |
| 50. Aristo of Ceos, On Freeing From Pride, None Tagged with subjects: •nan Found in books: Sorabji (2000) 298 |
| 51. Anon., Scholium On Aristotle, Nicomachean Ethics, None Tagged with subjects: •nan Found in books: Sorabji (2000) 283 |
| 52. Epicurus, Kuriai Doxai, 2 Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, soul survives for a while Found in books: Sorabji (2000) 237, 248 |
| 53. Maximus The Confessor, Letter To Marinus, None Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, oikeiōsis Found in books: Sorabji (2000) 338, 339 |
