| 1. Aristotle, Topics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: nan nan |
| 2. Theophrastus, Metaphysics, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •techne,teleology Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 61 |
| 3. Timon of Phlius, Fragments, 9 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •techne,teleology Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 62 |
| 4. Aristotle, Sense And Sensibilia, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 61 |
| 5. Aristotle, Metaphysics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 67 |
| 6. Aristotle, Physics, 2.9 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •techne,teleology Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 168 |
7. Cicero, On Duties, 1.13 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •techne,teleology Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 62| 1.13. In primisque hominis est propria veri inquisitio atque investigatio. Itaque cum sumus necessariis negotiis curisque vacui, tum avemus aliquid videre, audire, addiscere cognitionemque rerum aut occultarum aut admirabilium ad beate vivendum necessariam ducimus. Ex quo intellegitur, quod verum, simplex sincerumque sit, id esse naturae hominis aptissimum. Huic veri videndi cupiditati adiuncta est appetitio quaedam principatus, ut nemini parere animus bene informatus a natura velit nisi praecipienti aut docenti aut utilitatis causa iuste et legitime imperanti; ex quo magnitudo animi exsistit humanarumque rerum contemptio. | |
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8. Cicero, On The Nature of The Gods, 1.53, 1.66, 1.121, 2.4, 2.45, 3.65 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •techne,teleology Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 118, 158 | 1.53. We for our part deem happiness to consist in tranquillity of mind and entire exemption from all duties. For he who taught us all the rest has also taught us that the world was made by nature, without needing an artificer to construct it, and that the act of creation, which according to you cannot be performed without divine skill, is so easy, that nature will create, is creating and has created worlds without number. You on the contrary cannot see how nature can achieve all this without the aid of some intelligence, and so, like the tragic poets, being unable to bring the plot of your drama to a dénouement, you have recourse to a god; 1.66. In all of this I speak for the time being only as the mouthpiece of our oracles of natural philosophy; whether their utterances are true or false I do not know, but at all events they are more probable than those of your school. As for the outrageous doctrines of Democritus, or perhaps of his predecessor Leucippus, that there are certain minute particles, some smooth, others rough, some round, some angular, some curved or hook-shaped, and that heaven and earth were created from these, not by compulsion of any natural law but by a sort of accidental colliding — this is the belief to which you, Gaius Velleius, have clung all your life long, and it would be easier to make you alter all your principles of conduct than abandon the teachings of your master; for you made up your mind that the Epicureanism claimed your allegiance before you learned these doctrines: so that you were faced with the alternative of either accepting these outrageous notions or surrendering the title of the school of your adoption. 1.121. for who could form a mental picture of such images? who could adore them and deem them worthy of worship or reverence? "Epicurus however, in abolishing divine beneficence and divine benevolence, uprooted and exterminated all religion from the human heart. For while asserting the supreme goodness and excellence of the divine nature, he yet denies to god the attribute of benevolence — that is to say, he does away with that which is the most essential element of supreme goodness and excellence. For what can be better or more excellent than kindness and beneficence? Make out god to be devoid of either, and you make him devoid of all love, affection or esteem for any other being, human or divine. It follows not merely that the gods do not care for mankind, but that they have no care for one another. How much more truth there is in the Stoics, whom you censure! They hold that all wise men are friends, even when strangers to each other, since nothing is more lovable than virtue, and he that attains to it will have our esteem in whatever country he dwells. 2.4. "The first point," resumed Lucilius, "seems not even to require arguing. For when we gaze upward to the sky and contemplate the heavenly bodies, what can be so obvious and so manifest as that there must exist some power possessing transcendent intelligence by whom these things are ruled? Were it not so, how comes it that the words of Ennius carry conviction to all readers — Behold this dazzling vault of heaven, which all mankind as Jove invoke, ay, and not only as Jove but as sovereign of the world, ruling all things with his nod, and as Ennius likewise says — father of gods and men, a deity omnipresent and omnipotent? If a man doubts this, I really cannot see why he should not also be capable of doubting the existence of the sun; 2.45. "It remains for us to consider the qualities of the divine nature; and on this subject nothing is more difficult than to divert the eye of the mind from following the practice of bodily sight. This difficulty has caused both uneducated people generally and those philosophers who resemble the uneducated to be unable to conceive of the immortal gods without setting before themselves the form of men: a shallow mode of thought which Cotta has exposed and which therefore calls for no discussion from me. But assuming that we have a definite and preconceived idea of a deity as, first, a living being, and secondly, a being unsurpassed in excellence by anything else in the whole of nature, I can see nothing that satisfies this preconception or idea of ours more fully than, first, the judgement that this world, which must necessarily be the most excellent of all things, is itself a living being and a god. 3.65. Now let us consider the next topics — first whether the world is ruled by divine providence, and then whether the gods have regard for the affairs of mankind. For these are the two that I have left of the heads into which you divided the subject; and if you gentlemen approve, I feel that they require a somewhat detailed discussion." "For my part," said Velleius, "I approve entirely, for I anticipate something more important still to come, and I also strongly agree with what has been said already." 'I do not want to interrupt you with questions," added Balbus, "we will take another time for that: I warrant I will bring you to agree. But . . . . . . . . Nay, 'twill not be; a struggle is in store, What, should I fawn on him and speak him fair, Save for my purpose — |
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| 9. Cicero, Academica, 2.19, 2.21-2.23, 2.31, 2.51 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •techne,teleology Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 62 |
10. Lucretius Carus, On The Nature of Things, 1.159-1.214, 1.716-1.829, 2.244-2.250, 4.1209-4.1232 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •techne,teleology Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 158, 165, 169| 1.159. Nam si de nihilo fierent, ex omnibus rebus 1.160. omne genus nasci posset, nil semine egeret. 1.161. e mare primum homines, e terra posset oriri 1.162. squamigerum genus et volucres erumpere caelo; 1.163. armenta atque aliae pecudes, genus omne ferarum, 1.164. incerto partu culta ac deserta tenerent. 1.165. nec fructus idem arboribus constare solerent, 1.166. sed mutarentur, ferre omnes omnia possent. 1.167. quippe ubi non essent genitalia corpora cuique, 1.168. qui posset mater rebus consistere certa? 1.169. at nunc seminibus quia certis quaeque creantur, 1.170. inde enascitur atque oras in luminis exit, 1.171. materies ubi inest cuiusque et corpora prima; 1.172. atque hac re nequeunt ex omnibus omnia gigni, 1.173. quod certis in rebus inest secreta facultas. 1.174. Praeterea cur vere rosam, frumenta calore, 1.175. vites autumno fundi suadente videmus, 1.176. si non, certa suo quia tempore semina rerum 1.177. cum confluxerunt, patefit quod cumque creatur, 1.178. dum tempestates adsunt et vivida tellus 1.179. tuto res teneras effert in luminis oras? 1.180. quod si de nihilo fierent, subito exorerentur 1.181. incerto spatio atque alienis partibus anni, 1.182. quippe ubi nulla forent primordia, quae genitali 1.183. concilio possent arceri tempore iniquo. 1.184. Nec porro augendis rebus spatio foret usus 1.185. seminis ad coitum, si e nilo crescere possent; 1.186. nam fierent iuvenes subito ex infantibus parvis 1.187. e terraque exorta repente arbusta salirent. 1.188. quorum nil fieri manifestum est, omnia quando 1.189. paulatim crescunt, ut par est semine certo, 1.190. crescentesque genus servant; ut noscere possis 1.191. quicque sua de materia grandescere alique. 1.192. Huc accedit uti sine certis imbribus anni 1.193. laetificos nequeat fetus submittere tellus 1.194. nec porro secreta cibo natura animantum 1.195. propagare genus possit vitamque tueri; 1.196. ut potius multis communia corpora rebus 1.197. multa putes esse, ut verbis elementa videmus, 1.198. quam sine principiis ullam rem existere posse. 1.199. Denique cur homines tantos natura parare 1.200. non potuit, pedibus qui pontum per vada possent 1.201. transire et magnos manibus divellere montis 1.202. multaque vivendo vitalia vincere saecla, 1.203. si non, materies quia rebus reddita certast 1.204. gignundis, e qua constat quid possit oriri? 1.205. nil igitur fieri de nilo posse fatendumst, 1.206. semine quando opus est rebus, quo quaeque creatae 1.207. aeris in teneras possint proferrier auras. 1.208. Postremo quoniam incultis praestare videmus 1.209. culta loca et manibus melioris reddere fetus, 1.210. esse videlicet in terris primordia rerum 1.211. quae nos fecundas vertentes vomere glebas 1.212. terraique solum subigentes cimus ad ortus; 1.213. quod si nulla forent, nostro sine quaeque labore 1.214. sponte sua multo fieri meliora videres. 1.716. quorum Acragantinus cum primis Empedocles est, 1.717. insula quem triquetris terrarum gessit in oris, 1.718. quam fluitans circum magnis anfractibus aequor 1.719. Ionium glaucis aspargit virus ab undis 1.720. angustoque fretu rapidum mare dividit undis 1.721. Aeoliae terrarum oras a finibus eius. 1.722. hic est vasta Charybdis et hic Aetnaea mitur 1.723. murmura flammarum rursum se colligere iras, 1.724. faucibus eruptos iterum vis ut vomat ignis 1.725. ad caelumque ferat flammai fulgura rursum. 1.726. quae cum magna modis multis miranda videtur 1.727. gentibus humanis regio visendaque fertur 1.728. rebus opima bonis, multa munita virum vi, 1.729. nil tamen hoc habuisse viro praeclarius in se 1.730. nec sanctum magis et mirum carumque videtur. 1.731. carmina quin etiam divini pectoris eius 1.732. vociferantur et exponunt praeclara reperta, 1.733. ut vix humana videatur stirpe creatus. 1.734. Hic tamen et supra quos diximus inferiores 1.735. partibus egregie multis multoque minores, 1.736. quamquam multa bene ac divinitus invenientes 1.737. ex adyto tam quam cordis responsa dedere 1.738. sanctius et multo certa ratione magis quam 1.739. Pythia quae tripodi a Phoebi lauroque profatur, 1.740. principiis tamen in rerum fecere ruinas 1.741. et graviter magni magno cecidere ibi casu. 1.742. Primum quod motus exempto rebus ii 1.743. constituunt et res mollis rarasque relinquunt 1.744. aera solem ignem terras animalia frugis 1.745. nec tamen admiscent in eorum corpus ie; 1.746. deinde quod omnino finem non esse secandis 1.747. corporibus facient neque pausam stare fragori 1.748. nec prorsum in rebus minimum consistere qui cquam , 1.749. cum videamus id extremum cuiusque cacumen 1.750. esse quod ad sensus nostros minimum esse videtur, 1.751. conicere ut possis ex hoc, quae cernere non quis 1.752. extremum quod habent, minimum consistere rerum . 1.753. Huc accedit item, quoniam primordia rerum 1.754. mollia constituunt, quae nos nativa videmus 1.755. esse et mortali cum corpore, funditus ut qui 1.756. debeat ad nihilum iam rerum summa reverti 1.757. de nihiloque renata vigescere copia rerum; 1.758. quorum utrumque quid a vero iam distet habebis. 1.759. Deinde inimica modis multis sunt atque veneno 1.760. ipsa sibi inter se; quare aut congressa peribunt 1.761. aut ita diffugient, ut tempestate coacta 1.762. fulmina diffugere atque imbris ventosque videmus. 1.763. / l 1.764. atque in eas rursum res omnia dissoluuntur, 1.765. qui magis illa queunt rerum primordia dici 1.766. quam contra res illorum retroque putari? 1.767. alternis gignuntur enim mutantque colorem 1.768. et totam inter se naturam tempore ab omni. 1.769. fulmina diffugere atque imbris ventosque videmus. 1.770. sin ita forte putas ignis terraeque coire 1.771. corpus et aerias auras roremque liquoris, 1.772. nil in concilio naturam ut mutet eorum, 1.773. nulla tibi ex illis poterit res esse creata, 1.774. non animans, non exanimo cum corpore, ut arbos; 1.775. quippe suam quicque in coetu variantis acervi 1.776. naturam ostendet mixtusque videbitur aer 1.777. cum terra simul et quodam cum rore manere. 1.778. at primordia gignundis in rebus oportet 1.779. naturam clandestinam caecamque adhibere, 1.780. emineat ne quid, quod contra pugnet et obstet 1.781. quo minus esse queat proprie quodcumque creatur. 1.782. Quin etiam repetunt a caelo atque ignibus eius 1.783. et primum faciunt ignem se vertere in auras 1.784. aeris, hinc imbrem gigni terramque creari 1.785. ex imbri retroque a terra cuncta reverti, 1.786. umorem primum, post aera, deinde calorem, 1.787. nec cessare haec inter se mutare, meare 1.788. a caelo ad terram, de terra ad sidera mundi. 1.789. quod facere haud ullo debent primordia pacto. 1.790. immutabile enim quiddam superare necessest, 1.791. ne res ad nihilum redigantur funditus omnes; 1.792. nam quod cumque suis mutatum finibus exit, 1.793. continuo hoc mors est illius quod fuit ante. 1.794. quapropter quoniam quae paulo diximus ante 1.795. in commutatum veniunt, constare necessest 1.796. ex aliis ea, quae nequeant convertier usquam, 1.797. ne tibi res redeant ad nilum funditus omnis; 1.798. quin potius tali natura praedita quaedam 1.799. corpora constituas, ignem si forte crearint, 1.800. posse eadem demptis paucis paucisque tributis, 1.801. ordine mutato et motu, facere aeris auras, 1.802. sic alias aliis rebus mutarier omnis? 1.803. 'At manifesta palam res indicat' inquis 'in auras 1.804. aeris e terra res omnis crescere alique; 1.805. et nisi tempestas indulget tempore fausto 1.806. imbribus, ut tabe nimborum arbusta vacillent, 1.807. solque sua pro parte fovet tribuitque calorem, 1.808. crescere non possint fruges arbusta animantis.' 1.809. scilicet et nisi nos cibus aridus et tener umor 1.810. adiuvet, amisso iam corpore vita quoque omnis 1.811. omnibus e nervis atque ossibus exsoluatur; 1.812. adiutamur enim dubio procul atque alimur nos 1.813. certis ab rebus, certis aliae atque aliae res. 1.814. ni mirum quia multa modis communia multis 1.815. multarum rerum in rebus primordia mixta 1.816. sunt, ideo variis variae res rebus aluntur. 1.817. atque eadem magni refert primordia saepe 1.818. cum quibus et quali positura contineantur 1.819. et quos inter se dent motus accipiantque; 1.820. namque eadem caelum mare terras flumina solem 1.821. constituunt, eadem fruges arbusta animantis, 1.822. verum aliis alioque modo commixta moventur. 1.823. quin etiam passim nostris in versibus ipsis 1.824. multa elementa vides multis communia verbis, 1.825. cum tamen inter se versus ac verba necessest 1.826. confiteare et re et sonitu distare soti. 1.827. tantum elementa queunt permutato ordine solo; 1.828. at rerum quae sunt primordia, plura adhibere 1.829. possunt unde queant variae res quaeque creari. 2.244. corpora; nec plus quam minimum, ne fingere motus 2.245. obliquos videamur et id res vera refutet. 2.246. namque hoc in promptu manifestumque esse videmus, 2.247. pondera, quantum in se est, non posse obliqua meare, 2.248. ex supero cum praecipitant, quod cernere possis; 2.249. sed nihil omnino recta regione viai 2.250. declinare quis est qui possit cernere sese? 4.1209. Et commiscendo quom semine forte virilem 4.1210. femina vim vicit subita vi corripuitque, 4.1211. tum similes matrum materno semine fiunt, 4.1212. ut patribus patrio. sed quos utriusque figurae 4.1213. esse vides, iuxtim miscentes vulta parentum, 4.1214. corpore de patrio et materno sanguine crescunt, 4.1215. semina cum Veneris stimulis excita per artus 4.1216. obvia conflixit conspirans mutuus ardor, 4.1217. et neque utrum superavit eorum nec superatumst. 4.1218. fit quoque ut inter dum similes existere avorum 4.1219. possint et referant proavorum saepe figuras, 4.1220. propterea quia multa modis primordia multis 4.1221. mixta suo celant in corpore saepe parentis, 4.1222. quae patribus patres tradunt a stirpe profecta. 4.1223. inde Venus varia producit sorte figuras, 4.1224. maiorumque refert voltus vocesque comasque; 4.1225. quandoquidem nihilo magis haec de semine certo 4.1226. fiunt quam facies et corpora membraque nobis. 4.1227. et muliebre oritur patrio de semine saeclum 4.1228. maternoque mares existunt corpore creti; 4.1229. semper enim partus duplici de semine constat, 4.1230. atque utri similest magis id quod cumque creatur, 4.1231. eius habet plus parte aequa; quod cernere possis, 4.1232. sive virum suboles sivest muliebris origo. | |
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| 11. Plutarch, On Stoic Self-Contradictions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 345 |
| 12. Epictetus, Discourses, 1.1, 4.4.29 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •techne,teleology Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 345 |
| 13. Plutarch, Whether Land Or Sea Animals Are More Clever, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •techne,teleology Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 164 |
| 14. Plutarch, Greek And Roman Parallel Stories, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •techne,teleology Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 118 |
| 15. Sextus, Against The Mathematicians, 8.336 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •techne,teleology Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 169 |
16. Diogenes Laertius, Lives of The Philosophers, 7.87, 7.135, 9.112, 10.37, 10.78 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •techne,teleology Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 62, 205, 213, 266 | 7.87. This is why Zeno was the first (in his treatise On the Nature of Man) to designate as the end life in agreement with nature (or living agreeably to nature), which is the same as a virtuous life, virtue being the goal towards which nature guides us. So too Cleanthes in his treatise On Pleasure, as also Posidonius, and Hecato in his work On Ends. Again, living virtuously is equivalent to living in accordance with experience of the actual course of nature, as Chrysippus says in the first book of his De finibus; for our individual natures are parts of the nature of the whole universe. 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. 9.112. The first deals with the same subjects, except that the poem is a monologue. It begins as follows:Ye sophists, ye inquisitives, come! follow!He died at the age of nearly ninety, so we learn from Antigonus and from Sotion in his eleventh book. I have heard that he had only one eye; indeed he used to call himself a Cyclops. There was another Timon, the misanthrope.Now this philosopher, according to Antigonus, was very fond of gardens and preferred to mind his own affairs. At all events there is a story that Hieronymus the Peripatetic said of him, Just as with the Scythians those who are in flight shoot as well as those who pursue, so, among philosophers, some catch their disciples by pursuing them, some by fleeing from them, as for instance Timon. 10.37. Hence, since such a course is of service to all who take up natural science, I, who devote to the subject my continuous energy and reap the calm enjoyment of a life like this, have prepared for you just such an epitome and manual of the doctrines as a whole.In the first place, Herodotus, you must understand what it is that words denote, in order that by reference to this we may be in a position to test opinions, inquiries, or problems, so that our proofs may not run on untested ad infinitum, nor the terms we use be empty of meaning. 10.78. Further, we must hold that to arrive at accurate knowledge of the cause of things of most moment is the business of natural science, and that happiness depends on this (viz. on the knowledge of celestial and atmospheric phenomena), and upon knowing what the heavenly bodies really are, and any kindred facts contributing to exact knowledge in this respect.Further, we must recognize on such points as this no plurality of causes or contingency, but must hold that nothing suggestive of conflict or disquiet is compatible with an immortal and blessed nature. And the mind can grasp the absolute truth of this. |
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| 17. Long And Sedley, The Hellenistic Philosophers, None Tagged with subjects: •nan Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 345 |
| 18. Philodemus, De Signis, 11-17, 36 Tagged with subjects: •nan Found in books: nan nan |
| 19. Epicurus, Letter To Herodotus, 76-77 Tagged with subjects: •nan Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 169 |
| 21. Epicurus, Kuriai Doxai, 3, 12 Tagged with subjects: •nan Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 205 |
| 22. Stoic School, Stoicor. Veter. Fragm., 3.126-3.130 Tagged with subjects: •techne,teleology Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 345 |
