1. Hebrew Bible, Genesis, 9.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 126, 127, 128| 9.3. "כָּל־רֶמֶשׂ אֲשֶׁר הוּא־חַי לָכֶם יִהְיֶה לְאָכְלָה כְּיֶרֶק עֵשֶׂב נָתַתִּי לָכֶם אֶת־כֹּל׃", | 9.3. "Every moving thing that liveth shall be for food for you; as the green herb have I given you all.", |
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2. Hebrew Bible, Deuteronomy, 12.23, 19.10-19.13, 21.4-21.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 127, 128| 12.23. "רַק חֲזַק לְבִלְתִּי אֲכֹל הַדָּם כִּי הַדָּם הוּא הַנָּפֶשׁ וְלֹא־תֹאכַל הַנֶּפֶשׁ עִם־הַבָּשָׂר׃", 19.11. "וְכִי־יִהְיֶה אִישׁ שֹׂנֵא לְרֵעֵהוּ וְאָרַב לוֹ וְקָם עָלָיו וְהִכָּהוּ נֶפֶשׁ וָמֵת וְנָס אֶל־אַחַת הֶעָרִים הָאֵל׃", 19.12. "וְשָׁלְחוּ זִקְנֵי עִירוֹ וְלָקְחוּ אֹתוֹ מִשָּׁם וְנָתְנוּ אֹתוֹ בְּיַד גֹּאֵל הַדָּם וָמֵת׃", 19.13. "לֹא־תָחוֹס עֵינְךָ עָלָיו וּבִעַרְתָּ דַם־הַנָּקִי מִיִּשְׂרָאֵל וְטוֹב לָךְ׃", 21.4. "וְהוֹרִדוּ זִקְנֵי הָעִיר הַהִוא אֶת־הָעֶגְלָה אֶל־נַחַל אֵיתָן אֲשֶׁר לֹא־יֵעָבֵד בּוֹ וְלֹא יִזָּרֵעַ וְעָרְפוּ־שָׁם אֶת־הָעֶגְלָה בַּנָּחַל׃", 21.5. "וְנִגְּשׁוּ הַכֹּהֲנִים בְּנֵי לֵוִי כִּי בָם בָּחַר יְהוָה אֱלֹהֶיךָ לְשָׁרְתוֹ וּלְבָרֵךְ בְּשֵׁם יְהוָה וְעַל־פִּיהֶם יִהְיֶה כָּל־רִיב וְכָל־נָגַע׃", 21.6. "וְכֹל זִקְנֵי הָעִיר הַהִוא הַקְּרֹבִים אֶל־הֶחָלָל יִרְחֲצוּ אֶת־יְדֵיהֶם עַל־הָעֶגְלָה הָעֲרוּפָה בַנָּחַל׃", 21.7. "וְעָנוּ וְאָמְרוּ יָדֵינוּ לֹא שפכה [שָׁפְכוּ] אֶת־הַדָּם הַזֶּה וְעֵינֵינוּ לֹא רָאוּ׃", 21.8. "כַּפֵּר לְעַמְּךָ יִשְׂרָאֵל אֲשֶׁר־פָּדִיתָ יְהוָה וְאַל־תִּתֵּן דָּם נָקִי בְּקֶרֶב עַמְּךָ יִשְׂרָאֵל וְנִכַּפֵּר לָהֶם הַדָּם׃", 21.9. "וְאַתָּה תְּבַעֵר הַדָּם הַנָּקִי מִקִּרְבֶּךָ כִּי־תַעֲשֶׂה הַיָּשָׁר בְּעֵינֵי יְהוָה׃", | 12.23. "Only be stedfast in not eating the blood; for the blood is the life; and thou shalt not eat the life with the flesh.", 19.10. "that innocent blood be not shed in the midst of thy land, which the LORD thy God giveth thee for an inheritance, and so blood be upon thee.", 19.11. "But if any man hate his neighbour, and lie in wait for him, and rise up against him, and smite him mortally that he die; and he flee into one of these cities;", 19.12. "then the elders of his city shall send and fetch him thence, and deliver him into the hand of the avenger of blood, that he may die.", 19.13. "Thine eye shall not pity him, but thou shalt put away the blood of the innocent from Israel, that it may go well with thee.", 21.4. "And the elders of that city shall bring down the heifer unto a rough valley, which may neither be plowed nor sown, and shall break the heifer’s neck there in the valley.", 21.5. "And the priests the sons of Levi shall come near—for them the LORD thy God hath chosen to minister unto Him, and to bless in the name of the LORD; and according to their word shall every controversy and every stroke be.", 21.6. "And all the elders of that city, who are nearest unto the slain man, shall wash their hands over the heifer whose neck was broken in the valley.", 21.7. "And they shall speak and say: ‘Our hands have not shed this blood, neither have our eyes seen it.", 21.8. "Forgive, O LORD, Thy people Israel, whom Thou hast redeemed, and suffer not innocent blood to remain in the midst of Thy people Israel.’ And the blood shall be forgiven them.", 21.9. "So shalt thou put away the innocent blood from the midst of thee, when thou shalt do that which is right in the eyes of the LORD.", |
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3. Hebrew Bible, Leviticus, 17.11-17.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 126| 17.11. "כִּי נֶפֶשׁ הַבָּשָׂר בַּדָּם הִוא וַאֲנִי נְתַתִּיו לָכֶם עַל־הַמִּזְבֵּחַ לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם כִּי־הַדָּם הוּא בַּנֶּפֶשׁ יְכַפֵּר׃", 17.12. "עַל־כֵּן אָמַרְתִּי לִבְנֵי יִשְׂרָאֵל כָּל־נֶפֶשׁ מִכֶּם לֹא־תֹאכַל דָּם וְהַגֵּר הַגָּר בְּתוֹכְכֶם לֹא־יֹאכַל דָּם׃", 17.13. "וְאִישׁ אִישׁ מִבְּנֵי יִשְׂרָאֵל וּמִן־הַגֵּר הַגָּר בְּתוֹכָם אֲשֶׁר יָצוּד צֵיד חַיָּה אוֹ־עוֹף אֲשֶׁר יֵאָכֵל וְשָׁפַךְ אֶת־דָּמוֹ וְכִסָּהוּ בֶּעָפָר׃", 17.14. "כִּי־נֶפֶשׁ כָּל־בָּשָׂר דָּמוֹ בְנַפְשׁוֹ הוּא וָאֹמַר לִבְנֵי יִשְׂרָאֵל דַּם כָּל־בָּשָׂר לֹא תֹאכֵלוּ כִּי נֶפֶשׁ כָּל־בָּשָׂר דָּמוֹ הִוא כָּל־אֹכְלָיו יִכָּרֵת׃", | 17.11. "For the life of the flesh is in the blood; and I have given it to you upon the altar to make atonement for your souls; for it is the blood that maketh atonement by reason of the life.", 17.12. "Therefore I said unto the children of Israel: No soul of you shall eat blood, neither shall any stranger that sojourneth among you eat blood.", 17.13. "And whatsoever man there be of the children of Israel, or of the strangers that sojourn among them, that taketh in hunting any beast or fowl that may be eaten, he shall pour out the blood thereof, and cover it with dust.", 17.14. "For as to the life of all flesh, the blood thereof is all one with the life thereof; therefore I said unto the children of Israel: Ye shall eat the blood of no manner of flesh; for the life of all flesh is the blood thereof; whosoever eateth it shall be cut off.", |
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| 4. Hebrew Bible, Numbers, 33, 35 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 127 |
| 5. Hebrew Bible, Exodus, 12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •soul, the blood is the soul Found in books: Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 128 |
| 6. Hebrew Bible, 1 Kings, 19 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nishmat kol hai (the soul of all the living) •soul of all the living, the (nishmat kol hai) Found in books: Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 19 |
| 7. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 255 |
| 8. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 254 |
| 9. Euripides, Hippolytus, 84-86 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 239 |
10. Euripides, Andromache, 1226-1227, 1229-1230, 1228 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 239| 1228. θείου; κοῦραι, λεύσσετ' ἀθρήσατε: | |
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| 11. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •plato, the soul, immortality Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 249 |
| 12. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •posidonius, stoic, the last two capacities called the emotional (pathētikon) element of the soul Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 95 |
| 13. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 218 |
| 14. Sophocles, Philoctetes, 1410-1417, 1445, 1409 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 239 |
| 15. Sophocles, Ajax, 14 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •weighing of souls, the (aeschylus), and machines Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 239 |
| 16. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 255 |
| 17. Aristotle, History of Animals, 1.8-1.10 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •galen, platonizing ecletic doctor, the mortal soul is that blend Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 255 |
| 18. Aristotle, Parts of Animals, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 255 |
| 19. Aristotle, Soul, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 254 |
| 20. Cicero, Academica, 2.124 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •galen, platonizing ecletic doctor, the mortal soul is that blend •plato, the soul is not a blend, or attunement Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 254 |
21. Cicero, On Duties, 1.107-1.115 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •plato, the soul, immortality Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 249| 1.107. Intellegendum etiam cst duabus quasi nos a natura indutos esse personis; quarum una communis est ex eo, quod omnes participes sumus rationis praestantiaeque eius, qua antecellimus bestiis, a qua omne honestum decorumque trahitur, et ex qua ratio inveniendi officii exquiritur, altera autem, quae proprie singulis est tributa. Ut enim in corporibus magnae dissimilitudines sunt (alios videmus velocitate ad cursum, alios viribus ad luctandum valere, itemque in formis aliis dignitatem inesse, aliis venustatem), sic in animis exsistunt maiores etiam varietates. 1.108. Erat in L. Crasso, in L. Philippo multus lepos, maior etiam magisque de industria in C. Caesare L. filio; at isdem temporibus in M. Scauro et in M. Druso adulescente singularis severitas, in C. Laelio multa hilaritas, in eius familiari Scipione ambitio maior, vita tristior. De Graecis autem dulcem et facetum festivique sermonis atque in omni oratione simulatorem, quem ei)/rwna Graeci nominarunt, Socratem accepimus, contra Pythagoram et Periclem summam auctoritatem consecutos sine ulla hilaritate. Callidum Hannibalem ex Poenorum, ex nostris ducibus Q. Maximum accepimus, facile celare, tacere, dissimulare, insidiari, praeripere hostium consilia. In quo genere Graeci Themistoclem et Pheraeum Iasonem ceteris anteponunt; in primisque versutum et callidum factum Solonis, qui, quo et tutior eius vita esset et plus aliquanto rei publicae prodesset, furere se simulavit. 1.109. Sunt his alii multum dispares, simplices et aperti. qui nihil ex occulto, nihil de insidiis agendum putant, veritatis cultores, fraudis inimici, itemque alii, qui quidvis perpetiantur, cuivis deserviant, dum, quod velint, consequantur, ut Sullam et M. Crassum videbamus. Quo in genere versutissimum et patientissimum Lacedaemonium Lysandrum accepimus, contraque Callicratidam, qui praefectus classis proximus post Lysandrum fuit; itemque in sermonibus alium quemque, quamvis praepotens sit, efficere, ut unus de multis esse videatur; quod in Catulo, et in patre et in filio, itemque in Q. Mucio ° Mancia vidimus. Audivi ex maioribus natu hoc idem fuisse in P. Scipione Nasica, contraque patrem eius, illum qui Ti. Gracchi conatus perditos vindicavit, nullam comitatem habuisse sermonis ne Xenocratem quidem, severissimum philosophorum, ob eamque rem ipsam magnum et clarum fuisse. Innumerabiles aliae dissimilitudines sunt naturae morumque, minime tamen vituperandorum. 1.110. Admodum autem tenenda sunt sua cuique non vitiosa, sed tamen propria, quo facilius decorum illud, quod quaerimus, retineatur. Sic enim est faciendum, ut contra universam naturam nihil contendamus, ea tamen conservata propriam nostram sequamur, ut, etiamsi sint alia graviora atque meliora, tamen nos studia nostra nostrae naturae regula metiamur; neque enim attinet naturae repugnare nec quicquam sequi, quod assequi non queas. Ex quo magis emergit, quale sit decorum illud, ideo quia nihil decet invita Minerva, ut aiunt, id est adversante et repugte natura. 1.111. Omnino si quicquam est decorum, nihil est profecto magis quam aequabilitas cum universae vitae, tum singularum actionum, quam conservare non possis, si aliorum naturam imitans omittas tuam. Ut enim sermone eo debemus uti, qui innatus est nobis, ne, ut quidam, Graeca verba inculcantes iure optimo rideamur, sic in actiones omnemque vitam nullam discrepantiam conferre debemus. 1.112. Atque haec differentia naturarum tantam habet vim, ut non numquam mortem sibi ipse consciscere alius debeat, alius in eadem causa non debeat. Num enim alia in causa M. Cato fuit, alia ceteri, qui se in Africa Caesari tradiderunt? Atqui ceteris forsitan vitio datum esset, si se interemissent, propterea quod lenior eorum vita et mores fuerant faciliores, Catoni cum incredibilem tribuisset natura gravitatem eamque ipse perpetua constantia roboravisset semperque in proposito susceptoque consilio permansisset, moriendum potius quam tyranni vultus aspiciendus fuit. 1.113. Quam multa passus est Ulixes in illo errore diuturno, cum et mulieribus, si Circe et Calypso mulieres appellandae sunt, inserviret et in omni sermone omnibus affabilem et iucundum esse se vellet! domi vero etiam contumelias servorun ancillarumque pertulit, ut ad id aliquando, quod cupiebat, veniret. At Aiax, quo animo traditur, milies oppetere mortem quam illa perpeti maluisset. Quae contemplantes expendere oportebit, quid quisque habeat sui, eaque moderari nee velle experiri, quam se aliena deceant; id enim maxime quemque decet, quod est cuiusque maxime suum. 1.114. Suum quisque igitur noscat ingenium acremque se et bonorum et vitiorum suorum iudicem praebeat, ne scaenici plus quam nos videantur habere prudentiae. Illi enim non optimas, sed sibi accommodatissimas fabulas eligunt; qui voce freti sunt, Epigonos Medumque, qui gestu, Melanippam, Clytemnestram, semper Rupilius, quem ego memini, Antiopam, non saepe Aesopus Aiacem. Ergo histrio hoc videbit in scaena, non videbit sapiens vir in vita? Ad quas igitur res aptissimi erimus, in iis potissimum elaborabimus; sin aliquando necessitas nos ad ea detruserit, quae nostri ingenii non erunt, omnis adhibenda erit cura, meditatio, diligentia, ut ea si non decore, at quam minime indecore facere possimus; nec tam est enitendum, ut bona, quae nobis data non sint, sequamur, quam ut vitia fugiamus. 1.115. Ac duabus iis personis, quas supra dixi, tertia adiungitur, quam casus aliqui aut tempus imponit; quarta etiam, quam nobismet ipsi iudicio nostro accommodamus. Nam regna, imperia, nobilitas, honores, divitiae, opes eaque, quae sunt his contraria, in casu sita temporibus gubertur; ipsi autem gerere quam personam velimus, a nostra voluntate proficiscitur. Itaque se alii ad philosophiam, alii ad ius civile, alii ad eloquentiam applicant, ipsarumque virtutum in alia alius mavult excellere. | 1.107. We must realize also that we are invested by Nature with two characters, as it were: one of these is universal, arising from the fact of our being all alike endowed with reason and with that superiority which lifts us above the brute. From this all morality and propriety are derived, and upon it depends the rational method of ascertaining our duty. The other character is the one that is assigned to individuals in particular. In the matter of physical endowment there are great differences: some, we see, excel in speed for the race, others in strength for wrestling; so in point of personal appearance, some have stateliness, others comeliness. 1.108. Diversities of character are greater still. Lucius Crassus and Lucius Philippus had a large fund of wit; Gaius Caesar, Lucius's son, had a still richer fund and employed it with more studied purpose. Contemporary with them, Marcus Scaurus and Marcus Drusus, the younger, were examples of unusual seriousness; Gaius Laelius, of unbounded jollity; while his intimate friend, Scipio, cherished more serious ideals and lived a more austere life. Among the Greeks, history tells us, Socrates was fascinating and witty, a genial conversationalist; he was what the Greeks call εἴÏÏν in every conversation, pretending to need information and professing admiration for the wisdom of his companion. Pythagoras and Pericles, on the other hand, reached the heights of influence and power without any seasoning of mirthfulness. We read that Hannibal, among the Carthaginian generals, and Quintus Maximus, among our own, were shrewd and ready at concealing their plans, covering up their tracks, disguising their movements, laying stratagems, forestalling the enemy's designs. In these qualities the Greeks rank Themistocles and Jason of Pherae above all others. Especially crafty and shrewd was the device of Solon, who, to make his own life safer and at the same time to do a considerably larger service for his country, feigned insanity. 1.109. Then there are others, quite different from these, straightforward and open, who think that nothing should be done by underhand means or treachery. They are lovers of truth, haters of fraud. There are others still who will stoop to anything, truckle to anybody, if only they may gain their ends. Such, we saw, were Sulla and Marcus Crassus. The most crafty and most persevering man of this type was Lysander of Sparta, we are told; of the opposite type was Callicratidas, who succeeded Lysander as admiral of the fleet. So we find that another, no matter how eminent he may be, will condescend in social intercourse to make himself appear but a very ordinary person. Such graciousness of manner we have seen in the case of Catulus â both father and son â and also of Quintus Mucius Mancia. I have heard from my elders that Publius Scipio Nasica was another master of this art; but his father, on the other hand â the man who punished Tiberius Gracchus for his nefarious undertakings â had no such gracious manner in social intercourse [. . .], and because of that very fact he rose to greatness and fame. Countless other dissimilarities exist in natures and characters, and they are not in the least to be criticized. 1.110. Everybody, however, must resolutely hold fast to his own peculiar gifts, in so far as they are peculiar only and not vicious, in order that propriety, which is the object of our inquiry, may the more easily be secured. For we must so act as not to oppose the universal laws of human nature, but, while safeguarding those, to follow the bent of our own particular nature; and even if other careers should be better and nobler, we may still regulate our own pursuits by the standard of our own nature. For it is of no avail to fight against one's nature or to aim at what is impossible of attainment. From this fact the nature of that propriety defined above comes into still clearer light, inasmuch as nothing is proper that "goes against the grain," as the saying is â that is, if it is in direct opposition to one's natural genius. 1.111. If there is any such thing as propriety at all, it can be nothing more than uniform consistency in the course of our life as a whole and all its individual actions. And this uniform consistency one could not maintain by copying the personal traits of others and eliminating one's own. For as we ought to employ our mother-tongue, lest, like certain people who are continually dragging in Greek words, we draw well-deserved ridicule upon ourselves, so we ought not to introduce anything foreign into our actions or our life in general. 1.112. Indeed, such diversity of character carries with it so great significance that suicide may be for one man a duty, for another [under the same circumstances] a crime. Did Marcus Cato find himself in one predicament, and were the others, who surrendered to Caesar in Africa, in another? And yet, perhaps, they would have been condemned, if they had taken their lives; for their mode of life had been less austere and their characters more pliable. But Cato had been endowed by nature with an austerity beyond belief, and he himself had strengthened it by unswerving consistency and had remained ever true to his purpose and fixed resolve; and it was for him to die rather than to look upon the face of a tyrant. 1.113. How much Ulysses endured on those long wanderings, when he submitted to the service even of women (if Circe and Calypso may be called women) and strove in every word to be courteous and complaisant to all! And, arrived at home, he brooked even the insults of his men-servants and maidservants, in order to attain in the end the object of his desire. But Ajax, with the temper he is represented as having, would have chosen to meet death a thousand times rather than suffer such indignities! If we take this into consideration, we shall see that it is each man's duty to weigh well what are his own peculiar traits of character, to regulate these properly, and not to wish to try how another man's would suit him. For the more peculiarly his own a man's character is, the better it fits him. 1.114. Everyone, therefore, should make a proper estimate of his own natural ability and show himself a critical judge of his own merits and defects; in this respect we should not let actors display more practical wisdom than we have. They select, not the best plays, but the ones best suited to their talents. Those who rely most upon the quality of their voice take the Epigoni and the Medus; those who place more stress upon the action choose the Melanippa and the Clytaemnestra; Rupilius, whom I remember, always played in the Antiope, Aesopus rarely in the Ajax. Shall a player have regard to this in choosing his rôle upon the stage, and a wise man fail to do so in selecting his part in life? We shall, therefore, work to the best advantage in that rôle to which we are best adapted. But if at some time stress of circumstances shall thrust us aside into some uncongenial part, we must devote to it all possible thought, practice, and pains, that we may be able to perform it, if not with propriety, at least with as little impropriety as possible; and we need not strive so hard to attain to points of excellence that have not been vouchsafed to us as to correct the faults we have. 1.115. To the two above-mentioned characters is added a third, which some chance or some circumstance imposes, and a fourth also, which we assume by our own deliberate choice. Regal powers and military commands, nobility of birth and political office, wealth and influence, and their opposites depend upon chance and are, therefore, controlled by circumstances. But what rôle we ourselves may choose to sustain is decided by our own free choice. And so some turn to philosophy, others to the civil law, and still others to oratory, while in case of the virtues themselves one man prefers to excel in one, another in another. |
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22. Cicero, Tusculan Disputations, 1.10.21, 1.11.24, 1.18.41, 1.22.51, 1.66 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •galen, platonizing ecletic doctor, the mortal soul is that blend •plato, the soul is not a blend, or attunement •plato, the soul, immortality Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 249, 254| 1.66. 'Animorum nulla in terris origo inveniri potest; nihil nihil quid H enim est est enim Lact. in animis mixtum atque concretum aut quod ex terra natum atque fictum esse videatur, nihil ne n e V( ss. m. rec. ) aut umidum humidum GV 2 H quidem aut flabile aut igneum. his enim in naturis nihil inest, quod vim memoriae vim memoriae in r. V 2 mentis cogitationis habeat, quod et praeterita teneat et futura provideat praevident V Lact. B 2 et complecti possit praesentia. quae sola divina sunt, nec invenietur nec enim inv. Lact. umquam, unde in de G 1 R 1 V ( m 2 ) unde K Lact. ad hominem venire possint nisi a deo. sin... 20 a deo H Animorum 20 a deo Lact. ira 10, 45 (inst. 7,8, 6) singularis est igitur quaedam natura atque vis animi seiuncta ab his usitatis notisque naturis. ita, quicquid est illud, quod sentit quod sapit quod vivit quod viget, caeleste et divinum ob eamque rem aeternum sit necesse est. nec vero deus ipse, qui intellegitur a nobis, alio modo intellegi potest nisi mens soluta quaedam et libera, segregata ab omni concretione mortali, omnia sentiens et movens nec vero ... 4 movens Lact. inst. 1,5, 25 (7, 3, 4) Salv. gub. dei 1, 1, 14 ipsaque praedita motu sempiterno. nec ... 4 sempiterno mens quaedam est soluta et libera, secreta ... 4 sempiterno Aug. civ. 22,20 hoc e genere atque que V q; sed; in r. R eadem e natura est humana mens.' Ubi igitur aut qualis est ista mens? | |
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| 23. Plutarch, It Is Impossible To Live Pleasantly In The Manner of Epicurus, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 249 |
| 24. Plutarch, Placita Philosophorum (874D-911C), 4.2.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •galen, platonizing ecletic doctor, the mortal soul is that blend •plato, the soul is not a blend, or attunement Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 254 |
| 25. Sextus, Against The Mathematicians, 7.349 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •galen, platonizing ecletic doctor, the mortal soul is that blend •plato, the soul is not a blend, or attunement Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 254 |
| 26. Clement of Alexandria, Miscellanies, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •posidonius, stoic, the lower capacities of soul, wrongly ignored in chrysippus' unitary conception of soul, explain why philosophy and good example do not on their own produce good character Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 98 |
| 27. Sextus, Outlines of Pyrrhonism, 2.31 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •galen, platonizing ecletic doctor, the mortal soul is that blend •plato, the soul is not a blend, or attunement Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 254 |
| 28. Galen, That The Qualities of The Mind Depend On The Temperament of The Body, 36.12, 36.13, 36.14, 36.15, 36.16, 39, 41, 44.7, 44.8, 44.12, 44.13, 44.14, 44.15, 44.16, 44.17, 44.18, 44.19, 44.20, 45, 47, 57, 58, 59, 60, 61, 62, 63, 64, 73.3, 73.6, 73.7, 73.8, 73.9, 73.10, 73.11, 73.12, 74.21-75.1, 74.21-77.1, 75.1, 76.1-77.1, 77.17-79.2, 78.2, 78.3, 78.4, 78.5, 78.6, 78.7, 78.8, 78.9, 78.10, 78.11, 78.12, 78.13, 78.14, 78.15, 78.16, 78.17, 78.18, 78.19, 79, 79.4, 79.5, 79.6, 79.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 255 |
| 29. Galen, On The Doctrines of Hippocrates And Plato, 4.3.4, 4.3.8, 4.5.26-4.5.44, 4.7.6-4.7.11, 4.7.19, 4.7.23-4.7.24, 4.7.28, 4.7.32-4.7.33, 4.7.35-4.7.37, 5.4.3, 5.5.3-5.5.14, 5.5.21, 5.5.29-5.5.38, 5.6.2, 5.6.9-5.6.12, 5.6.14, 5.6.17-5.6.18, 5.6.21-5.6.22, 5.6.28 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •posidonius, stoic, the lower capacities of soul, wrongly ignored in chrysippus' unitary conception of soul, explain why philosophy and good example do not on their own produce good character •posidonius, stoic, the last two capacities called the emotional (pathētikon) element of the soul Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 95, 98, 257 |
| 30. Eusebius of Caesarea, Preparation For The Gospel, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •galen, platonizing ecletic doctor, the mortal soul is that blend •plato, the soul is not a blend, or attunement Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 254 |
| 31. Lactantius, De Opificio Dei, 16 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •galen, platonizing ecletic doctor, the mortal soul is that blend •plato, the soul is not a blend, or attunement Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 254 |
32. Lactantius, Divine Institutes, 7.13 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •galen, platonizing ecletic doctor, the mortal soul is that blend •plato, the soul is not a blend, or attunement Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 254 | 7.13. I have made it evident, as I think, that the soul is not subject to dissolution. It remains that I bring forward witnesses by whose authority my arguments may be confirmed. And I will not now allege the testimony of the prophets, whose system and divination consist in this alone, the teaching that man was created for the worship of God, and for receiving immortality from Him; but I will rather bring forward those whom they who reject the truth cannot but believe. Hermes, describing the nature of man, that he might show how he was made by God, introduced this statement: And the same out of two natures- the immortal and the mortal - made one nature, that of man, making the same partly immortal, and partly mortal; and bringing this, he placed it in the midst, between that nature which was divine and immortal, and that which was mortal and changeable, that seeing all things, he may admire all things. But some one may perhaps reckon him in the number of the philosophers, although he has been placed among the gods, and honoured by the Egyptians under the name of Mercury, and may give no more authority to him than to Plato or Pythagoras. Let us therefore seek for greater testimony. A certain Polites asked Apollo of Miletus whether the soul remains after death or goes to dissolution; and he replied in these verses:- As long as the soul is bound by fetters to the body, perceiving corruptible sufferings, it yields to mortal pains; but when, after the wasting of the body, it has found a very swift dissolution of mortality, it is altogether borne into the air, never growing old, and it remains always uninjured; for the first-born providence of God made this disposition.What do the Sibylline poems say? Do they not declare that this is so, when they say that the time will come when God will judge the living and the dead?- whose authority we will hereafter bring forward. Therefore the opinion entertained by Democritus, and Epicurus, and Dic archus concerning the dissolution of the soul is false; and they would not venture to speak concerning the destruction of souls, in the presence of any magician, who knew that souls are called forth from the lower regions by certain incantations, and that they are at hand, and afford themselves to be seen by human eyes, and speak, and foretell future events; and if they should thus venture, they would be overpowered by the fact itself, and by proofs presented to them. But because they did not comprehend the nature of the soul, which is so subtle that it escapes the eyes of the human mind, they said that it perishes. What of Aristoxenus, who denied that there is any soul at all, even while it lives in the body? But as on the lyre harmonious sound, and the strain which musicians call harmony, is produced by the tightening of the strings, so he thought that the power of perception existed in bodies from the joining together of the vitals, and from the vigour of the limbs; than which nothing can be said more senseless. Truly he had his eyes uninjured, but his heart was blind, with which he did not see that he lived, and had the mind by which he had conceived that very thought. But this has happened to many philosophers, that they did not believe in the existence of any object which is not apparent to the eyes; whereas the sight of the mind ought to be much clearer than that of the body, for perceiving those things the force and nature of which are rather felt than seen. |
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| 33. Themistius, In Libros Aristotelis De Anima Paraphrasis, 32.22-32.31 (4th cent. CE - 4th cent. CE) Tagged with subjects: •galen, platonizing ecletic doctor, the mortal soul is that blend •plato, the soul is not a blend, or attunement Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 254 |
| 34. Proclus, Theologia Platonica ( ), 6.12, 105.23-106.8 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 35. Nemesius, On The Nature of Man, 2.5-2.9 Tagged with subjects: •galen, platonizing ecletic doctor, the mortal soul is that blend •plato, the soul is not a blend, or attunement Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 254 |
| 37. Anon., Chaldean Oracles, 102-103, 109-110, 115, 134, 137-138, 142-143, 163, 171, 20, 207, 32, 44, 54, 70, 77, 8, 80, 82, 86, 9, 99, 177 Tagged with subjects: •nan Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 218 |
| 39. Posidonius, Ed.Edelstein–Kidd (See Also Galen, Php, Books 4–5), Fragments, None Tagged with subjects: •posidonius, stoic, the lower capacities of soul, wrongly ignored in chrysippus' unitary conception of soul, explain why philosophy and good example do not on their own produce good character Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 98 |
