1. Hebrew Bible, Exodus, 3.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •timaeus methodology passage, augustine and Found in books: Hoenig (2018) 279| 3.14. "וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃", | 3.14. "And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’", |
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| 2. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •timaeus methodology passage, and commentary on plato, timaeus Found in books: Hoenig (2018) 198 |
3. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •timaeus methodology passage, and commentary on plato, timaeus Found in books: Hoenig (2018) 198| 248c. λειμῶνος τυγχάνει οὖσα, ἥ τε τοῦ πτεροῦ φύσις, ᾧ ψυχὴ κουφίζεται, τούτῳ τρέφεται. θεσμός τε Ἀδραστείας ὅδε. ἥτις ἂν ψυχὴ θεῷ συνοπαδὸς γενομένη κατίδῃ τι τῶν ἀληθῶν, μέχρι τε τῆς ἑτέρας περιόδου εἶναι ἀπήμονα, κἂν ἀεὶ τοῦτο δύνηται ποιεῖν, ἀεὶ ἀβλαβῆ εἶναι· ὅταν δὲ ἀδυνατήσασα ἐπισπέσθαι μὴ ἴδῃ, καί τινι συντυχίᾳ χρησαμένη λήθης τε καὶ κακίας πλησθεῖσα βαρυνθῇ, βαρυνθεῖσα δὲ πτερορρυήσῃ τε καὶ ἐπὶ τὴν γῆν πέσῃ, τότε νόμος ταύτην | 248c. on which the soul is raised up is nourished by this. And this is a law of Destiny, that the soul which follows after God and obtains a view of any of the truths is free from harm until the next period, and if it can always attain this, is always unharmed; but when, through inability to follow, it fails to see, and through some mischance is filled with forgetfulness and evil and grows heavy, and when it has grown heavy, loses its wings and falls to the earth, then it is the law that this soul |
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| 4. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Hoenig (2018) 22, 46 |
| 5. Aristotle, Heavens, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Hoenig (2018) 186 |
6. Cicero, De Oratore, 1.155 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •timaeus methodology passage, cicero and Found in books: Hoenig (2018) 41| 1.155. Postea mihi placuit, eoque sum usus adulescens, ut summorum oratorum Graecas orationes explicarem, quibus lectis hoc adsequebar, ut, cum ea, quae legeram Graece, Latine redderem, non solum optimis verbis uterer et tamen usitatis, sed etiam exprimerem quaedam verba imitando, quae nova nostris essent, dum modo essent idonea. | |
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7. Cicero, De Finibus, 2.15 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •timaeus methodology passage, cicero and Found in books: Hoenig (2018) 44 | 2.15. "Well, do you think I have properly grasped the meaning of the terms, or do I still require lessons in the use of either Greek or Latin? And even supposing that I do not understand what Epicurus says, still I believe I really have a very clear knowledge of Greek, so that perhaps it is partly his fault for using such unintelligible language. Obscurity is excusable on two grounds: it may be deliberately adopted, as in the case of Heraclitus, The surname of the Obscure who bore, So dark his philosophic lore; or the obscurity may be due to the abstruseness of the subject and not of the style â an instance of this is Plato's Timaeus. But Epicurus, in my opinion, has no intention of not speaking plainly and clearly if he can, nor is he discussing a recondite subject like natural philosophy, nor a technical subject such as mathematics, but a lucid and easy topic, and one that is generally familiar already. And yet you Epicureans do not deny that we understand what pleasure is, but what he means by it; which proves not that we do not understand the real meaning of the word, but that Epicurus is speaking an idiom of his own and ignoring our accepted terminology. |
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8. Cicero, On The Ends of Good And Evil, 2.15 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •timaeus methodology passage, cicero and Found in books: Hoenig (2018) 44| 2.15. Satisne igitur videor vim verborum tenere, an sum etiam nunc vel Graece loqui vel Latine docendus? et tamen vide, ne, si ego non intellegam quid Epicurus loquatur, cum Graece, ut videor, luculenter sciam, sit aliqua culpa eius, qui ita loquatur, ut non intellegatur. quod duobus modis sine reprehensione fit, si aut de industria facias, ut Heraclitus, 'cognomento qui skoteino/s perhibetur, quia de natura nimis obscure memoravit', aut cum rerum obscuritas, non verborum, facit ut non intellegatur oratio, qualis est in Timaeo Platonis. Epicurus autem, ut opinor, nec non vult, si possit, plane et aperte loqui, nec de re obscura, ut physici, aut artificiosa, ut mathematici, sed de illustri et facili et iam et iam P. Man. etiam (eciam V) in vulgus pervagata loquitur. loquitur (i in ras. ) N loquatur ( etiam A) Quamquam non negatis nos intellegere quid sit voluptas, sed quid ille dicat. e quo efficitur, non ut nos non intellegamus quae vis sit istius verbi, sed ut ille suo more loquatur, nostrum neglegat. | 2.15. "Well, do you think I have properly grasped the meaning of the terms, or do I still require lessons in the use of either Greek or Latin? And even supposing that I do not understand what Epicurus says, still I believe I really have a very clear knowledge of Greek, so that perhaps it is partly his fault for using such unintelligible language. Obscurity is excusable on two grounds: it may be deliberately adopted, as in the case of Heraclitus, The surname of the Obscure who bore, So dark his philosophic lore; or the obscurity may be due to the abstruseness of the subject and not of the style â an instance of this is Plato's Timaeus. But Epicurus, in my opinion, has no intention of not speaking plainly and clearly if he can, nor is he discussing a recondite subject like natural philosophy, nor a technical subject such as mathematics, but a lucid and easy topic, and one that is generally familiar already. And yet you Epicureans do not deny that we understand what pleasure is, but what he means by it; which proves not that we do not understand the real meaning of the word, but that Epicurus is speaking an idiom of his own and ignoring our accepted terminology. |
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| 9. Numenius of Apamea, Fragments, 11, 16 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hoenig (2018) 200 |
| 10. Numenius of Apamea, Fragments, 16, 11 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hoenig (2018) 200 |
| 11. Alcinous, Handbook of Platonism, 10.3.18, 10.5.1, 10.5.4, 10.6.2, 14.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •timaeus methodology passage, and commentary on plato, timaeus Found in books: Hoenig (2018) 180, 208, 210 |
| 12. Apuleius, On The God of Socrates, 13, 16 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hoenig (2018) 202 |
| 13. Apuleius, On Plato, 1.1, 1.5-1.12, 2.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •timaeus methodology passage, and commentary on plato, timaeus •timaeus methodology passage, augustine and Found in books: Hoenig (2018) 181, 190, 191, 192, 193, 194, 196, 197, 198, 199, 201, 202, 204, 205, 206, 220 |
| 14. Calcidius (Chalcidius), Platonis Timaeus Commentaria, 101, 119-120, 127-129, 131, 134-137, 143-146, 149-151, 176-177, 187, 201, 225, 23, 26, 269-270, 272, 304, 330, 374, 7, 339 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Hoenig (2018) 184 |
| 15. Porphyry, Aids To The Study of The Intelligibles, 14 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •timaeus methodology passage, and commentary on plato, timaeus Found in books: Hoenig (2018) 180 |
16. Augustine, The City of God, 8.12, 12.12 (4th cent. CE - 5th cent. CE) Tagged with subjects: •timaeus methodology passage, augustine and Found in books: Hoenig (2018) 220, 227 | 8.12. But we need not determine from what source he learned these things - whether it was from the books of the ancients who preceded him, or, as is more likely, from the words of the apostle: Because that which is known of God, has been manifested among them, for God has manifested it to them. For His invisible things from the creation of the world are clearly seen, being understood by those things which have been made, also His eternal power and Godhead. Romans 1:20 From whatever source he may have derived this knowledge, then, I think I have made it sufficiently plain that I have not chosen the Platonic philosophers undeservedly as the parties with whom to discuss; because the question we have just taken up concerns the natural theology, - the question, namely, whether sacred rites are to be performed to one God, or to many, for the sake of the happiness which is to be after death. I have specially chosen them because their juster thoughts concerning the one God who made heaven and earth, have made them illustrious among philosophers. This has given them such superiority to all others in the judgment of posterity, that, though Aristotle, the disciple of Plato, a man of eminent abilities, inferior in eloquence to Plato, yet far superior to many in that respect, had founded the Peripatetic sect - so called because they were in the habit of walking about during their disputations - and though he had, through the greatness of his fame, gathered very many disciples into his school, even during the life of his master; and though Plato at his death was succeeded in his school, which was called the Academy, by Speusippus, his sister's son, and Xenocrates, his beloved disciple, who, together with their successors, were called from this name of the school, Academics; nevertheless the most illustrious recent philosophers, who have chosen to follow Plato, have been unwilling to be called Peripatetics, or Academics, but have preferred the name of Platonists. Among these were the renowned Plotinus, Iamblichus, and Porphyry, who were Greeks, and the African Apuleius, who was learned both in the Greek and Latin tongues. All these, however, and the rest who were of the same school, and also Plato himself, thought that sacred rites ought to be performed in honor of many gods. 12.12. As to those who are always asking why man was not created during these countless ages of the infinitely extended past, and came into being so lately that, according to Scripture, less than 6000 years have elapsed since He began to be, I would reply to them regarding the creation of man, just as I replied regarding the origin of the world to those who will not believe that it is not eternal, but had a beginning, which even Plato himself most plainly declares, though some think his statement was not consistent with his real opinion. If it offends them that the time that has elapsed since the creation of man is so short, and his years so few according to our authorities, let them take this into consideration, that nothing that has a limit is long, and that all the ages of time being finite, are very little, or indeed nothing at all, when compared to the interminable eternity. Consequently, if there had elapsed since the creation of man, I do not say five or six, but even sixty or six hundred thousand years, or sixty times as many, or six hundred or six hundred thousand times as many, or this sum multiplied until it could no longer be expressed in numbers, the same question could still be put, Why was he not made before? For the past and boundless eternity during which God abstained from creating man is so great, that, compare it with what vast and untold number of ages you please, so long as there is a definite conclusion of this term of time, it is not even as if you compared the minutest drop of water with the ocean that everywhere flows around the globe. For of these two, one indeed is very small, the other incomparably vast, yet both are finite; but that space of time which starts from some beginning, and is limited by some termination, be it of what extent it may, if you compare it with that which has no beginning, I know not whether to say we should count it the very minutest thing, or nothing at all. For, take this limited time, and deduct from the end of it, one by one, the briefest moments (as you might take day by day from a man's life, beginning at the day in which he now lives, back to that of his birth), and though the number of moments you must subtract in this backward movement be so great that no word can express it, yet this subtraction will sometime carry you to the beginning. But if you take away from a time which has no beginning, I do not say brief moments one by one, nor yet hours, or days, or months, or years even in quantities, but terms of years so vast that they cannot be named by the most skillful arithmeticians - take away terms of years as vast as that which we have supposed to be gradually consumed by the deduction of moments - and take them away not once and again repeatedly, but always, and what do you effect, what do you make by your deduction, since you never reach the beginning, which has no existence? Wherefore, that which we now demand after five thousand odd years, our descendants might with like curiosity demand after six hundred thousand years, supposing these dying generations of men continue so long to decay and be renewed, and supposing posterity continues as weak and ignorant as ourselves. The same question might have been asked by those who have lived before us and while man was even newer upon earth. The first man himself in short might the day after or the very day of his creation have asked why he was created no sooner. And no matter at what earlier or later period he had been created, this controversy about the commencement of this world's history would have had precisely the same difficulties as it has now. |
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| 17. Augustine, In Evangelium Joannis Tractatus Cxxiv, 38.10 (4th cent. CE - 5th cent. CE) Tagged with subjects: •timaeus methodology passage, augustine and Found in books: Hoenig (2018) 265 |
| 18. Augustine, De Beata Vita, 1.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •timaeus methodology passage, augustine and Found in books: Hoenig (2018) 220 |
| 19. Proclus, In Platonis Timaeum Commentarii, 2.302 (5th cent. CE - 5th cent. CE) Tagged with subjects: •timaeus methodology passage, augustine and •timaeus methodology passage, calcidius and •timaeus methodology passage, cicero and •timaeus methodology passage, and commentary on plato, timaeus •methodology passage (in timaeus), calcidius and Found in books: Hoenig (2018) 41, 44, 45, 46, 54, 159, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 220, 227, 256, 265, 279 |
| 21. Calcidius, Translation of Plato, None Tagged with subjects: •nan Found in books: Hoenig (2018) 189 |
