| 1. Plato, Apology of Socrates, 291d-292a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •wisdom (philosophos) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 164 |
2. Plato, Theaetetus, 176b, 176a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 126| 176a. λαβόντος ὀρθῶς ὑμνῆσαι θεῶν τε καὶ ἀνδρῶν εὐδαιμόνων βίον ἀληθῆ . ΘΕΟ. εἰ πάντας, ὦ Σώκρατες, πείθοις ἃ λέγεις ὥσπερ ἐμέ, πλείων ἂν εἰρήνη καὶ κακὰ ἐλάττω κατʼ ἀνθρώπους εἴη. ΣΩ. ἀλλʼ οὔτʼ ἀπολέσθαι τὰ κακὰ δυνατόν, ὦ Θεόδωρε— ὑπεναντίον γάρ τι τῷ ἀγαθῷ ἀεὶ εἶναι ἀνάγκη—οὔτʼ ἐν θεοῖς αὐτὰ ἱδρῦσθαι, τὴν δὲ θνητὴν φύσιν καὶ τόνδε τὸν τόπον περιπολεῖ ἐξ ἀνάγκης. διὸ καὶ πειρᾶσθαι χρὴ ἐνθένδε | 176a. THEO. If, Socrates, you could persuade all men of the truth of what you say as you do me, there would be more peace and fewer evils among mankind. SOC. But it is impossible that evils should be done away with, Theodorus, for there must always be something opposed to the good; and they cannot have their place among the gods, but must inevitably hover about mortal nature and this earth. Therefore we ought to try to escape from earth to the dwelling of the gods as quickly as we can; |
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| 3. Plato, Phaedo, 64a, 67d, 67e, 80a, 80d, 82a, 82b, 80e-81a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 95 |
| 4. Plato, Republic, 3.403d-404e, 3.398b-d, 2.376e, 6.500c, 10.613a, 15.457c-d, 15.473d, 8.543d-544a, 9.590c-592b, 4.445d, 6.500c-d, 6.500d, 4.431c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 95 |
| 5. Plato, Statesman, 291d-292a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •wisdom (philosophos) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 164 |
6. Plato, Protagoras, 352c, 352b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 35| 352b. καὶ τόδε τῆς διανοίας ἀποκάλυψον· πῶς ἔχεις πρὸς ἐπιστήμην; πότερον καὶ τοῦτό σοι δοκεῖ ὥσπερ τοῖς πολλοῖς ἀνθρώποις, ἢ ἄλλως; δοκεῖ δὲ τοῖς πολλοῖς περὶ ἐπιστήμης τοιοῦτόν τι, οὐκ ἰσχυρὸν οὐδʼ ἡγεμονικὸν οὐδʼ ἀρχικὸν εἶναι· οὐδὲ ὡς περὶ τοιούτου αὐτοῦ ὄντος διανοοῦνται, ἀλλʼ ἐνούσης πολλάκις ἀνθρώπῳ ἐπιστήμης οὐ τὴν ἐπιστήμην αὐτοῦ ἄρχειν ἀλλʼ ἄλλο τι, τοτὲ μὲν θυμόν, τοτὲ δὲ ἡδονήν, τοτὲ δὲ λύπην, ἐνίοτε δὲ ἔρωτα, πολλάκις δὲ φόβον, ἀτεχνῶς | 352b. how are you in regard to knowledge? Do you share the view that most people take of this, or have you some other? The opinion generally held of knowledge is something of this sort—that it is no strong or guiding or governing thing; it is not regarded as anything of that kind, but people think that, while a man often has knowledge in him, he is not governed by it, but by something else—now by passion, now by pleasure, now by pain, at times by love, and often by fear; their feeling about knowledge |
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| 7. Aristotle, Nicomachean Ethics, 1105b25 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •wisdom (philosophos) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 95 |
| 8. Aristotle, Politics, 1264b1-25, 1262a25-1262b36 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 164 |
| 9. Theophrastus, Characters, 16.1-16.4 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •wisdom (philosophos) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 35 |
10. Cicero, On The Ends of Good And Evil, 3.16-3.17, 3.48 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •wisdom (philosophos) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 238, 382| 3.16. Bene facis, inquit, quod me adiuvas, et istis quidem, quae modo dixisti, utar potius Latinis, in ceteris subvenies, si me haerentem videbis. Sedulo, inquam, faciam. sed 'fortuna fortis'; quare conare, quaeso. quid enim possumus hoc agere divinius? Placet his, inquit, quorum ratio mihi probatur, simulatque natum sit animal—hinc hinc RN hin A huic BEV enim est ordiendum ordiendum est BER —, ipsum sibi conciliari et commendari ad se conservandum et ad suum statum eaque, eaque Gz. eque ABERN et ad ea V quae conservantia sint sint Iw. Mue. II p. 19; sunt eius status, diligenda, alienari autem ab interitu iisque rebus, quae interitum videantur adferre. id ita esse sic probant, quod ante, quam voluptas aut dolor attigerit, salutaria appetant parvi aspernenturque contraria, quod non fieret, nisi statum suum diligerent, interitum timerent. fieri autem non posset ut appeterent aliquid, nisi sensum haberent sui eoque se diligerent. ex quo intellegi debet principium ductum esse a se diligendo. 3.17. in principiis autem naturalibus diligendi sui del. Urs plerique Stoici non putant voluptatem esse ponendam. quibus ego vehementer adsentior, ne, si voluptatem natura posuisse in iis rebus videatur, quae primae appetuntur, multa turpia sequantur. satis esse autem argumenti videtur quam ob rem illa, quae prima sunt adscita adscita asserta BE natura, diligamus, quod est nemo, quin, cum utrumvis liceat, aptas malit et integras omnis partis corporis quam, eodem usu, inminutas aut detortas habere. rerum autem cognitiones, quas vel comprehensiones vel perceptiones quas vel comprehensiones vel perceptiones BE om. ARNV vel, si haec verba aut minus placent aut minus intelleguntur, katalh/yeis appellemus licet, eas igitur ipsas propter se adsciscendas arbitramur, quod habeant quiddam in se quasi complexum et continens veritatem. id autem in in V om. rell. parvis intellegi potest, quos delectari videamus, etiamsi eorum nihil intersit, si quid ratione per se ipsi invenerint. 3.48. itaque consentaneum est his, quae dicta sunt, ratione illorum, qui illum bonorum finem, quod appellamus extremum, quod ultimum, crescere putent posse—isdem placere esse alium alio et et ABERV ( sequitur itemque; cf. p.188, 15 sq. et eos ... nosque), et (= etiam, ab alt. m., ut vid. ) N sapientiorem itemque alium magis alio vel peccare vel recte facere, quod nobis non licet dicere, qui crescere bonorum finem non putamus. ut enim qui demersi sunt in aqua nihilo magis respirare possunt, si non longe absunt a summo, ut iam iamque possint emergere, quam si etiam tum essent in profundo, nec catulus ille, qui iam adpropinquat adpropinquat (appr.) edd. ut propinquat ABER apropin- quat N 2 propinquat N 1 V ut videat, plus cernit quam is, qui modo est natus, item qui processit aliquantum ad virtutis habitum habitum dett. aditum (additum R) nihilo minus in miseria est quam ille, qui nihil processit. Haec mirabilia videri intellego, sed cum certe superiora firma ac vera sint, his autem ea consentanea et consequentia, ne de horum de eorum R quidem est veritate dubitandum. sed quamquam negant nec virtutes nec vitia crescere, tamen tamen N 2 et tamen utrumque eorum fundi quodam modo et quasi dilatari putant. Divitias autem Diogenes censet eam eam non eam dett. modo vim habere, ut quasi duces sint ad voluptatem et ad valitudinem bonam; | 3.16. "Thanks for your assistance," he said. "I certainly shall use for choice the Latin equivalents you have just given; and in other cases you shall come to my aid if you see me in difficulties." "I'll do my best," I replied; "but fortune favours the bold, so pray make the venture. What sublimer occupation could we find?" He began: "It is the view of those whose system I adopt, that immediately upon birth (for that is the proper point to start from) a living creature feels an attachment for itself, and an impulse to preserve itself and to feel affection for its own constitution and for those things which tend to preserve that constitution; while on the other hand it conceives an antipathy to destruction and to those things which appear to threaten destruction. In proof of this opinion they urge that infants desire things conducive to their health and reject things that are the opposite before they have ever felt pleasure or pain; this would not be the case, unless they felt an affection for their own constitution and were afraid of destruction. But it would be impossible that they should feel desire at all unless they possessed self-consciousness, and consequently felt affection for themselves. This leads to the conclusion that it is love of self which supplies the primary impulse to action. < 3.17. Pleasure on the contrary, according to most Stoics, is not to be reckoned among the primary objects of natural impulse; and I very strongly agree with them, for fear lest many immoral consequences would follow if we held that nature has placed pleasure among the earliest objects of desire. But the fact of our affection for the objects first adopted at nature's prompting seems to require no further proof than this, that there is no one who, given the choice, would not prefer to have all the parts of his body sound and whole, rather than maimed or distorted although equally serviceable. "Again, acts of cognition (which we may term comprehensions or perceptions, or, if these words are distasteful or obscure, katalÄpseis), â these we consider meet to be adopted for their own sake, because they possess an element that so to speak embraces and contains the truth. This can be seen in the case of children, whom we may observe to take pleasure in finding something out for themselves by the use of reason, even though they gain nothing by it. < 3.48. So it would be consistent with the principles already stated that on the theory of those who deem the End of Goods, that which we term the extreme or ultimate Good, to be capable of degree, they should also hold that one man can be wiser than another, and similarly that one can commit a more sinful or more righteous action than another; which it is not open for us to say, who do not think that the end of Goods can vary in degree. For just as a drowning man is no more able to breathe if he be not far from the surface of the water, so that he might at any moment emerge, than if he were actually at the bottom already, and just as a puppy on the point of opening its eyes is no less blind than one just born, similarly a man that has made some progress towards the state of virtue is none the less in misery than he that has made no progress at all."I am aware that all this seems paradoxical; but as our previous conclusions are undoubtedly true and well established, and as these are the logical inferences from them, the truth of these inferences also cannot be called in question. Yet although the Stoics deny that either virtues or vices can be increased in degree, they nevertheless believe that each of them can be in a sense expanded and widened in scope. < |
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11. Cicero, On Duties, 1.101, 3.16-3.17, 3.48 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •wisdom (philosophos) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 238, 382, 511| 1.101. Duplex est enim vis animorum atque natura; una pars in appetitu posita est, quae est o(rmh/ Graece, quae hominem huc et illuc rapit, altera in ratione, quae docet et explanat, quid faciendum fugiendumque sit. Ita fit, ut ratio praesit, appetitus obtemperet. Omnis autem actio vacare debet temeritate et neglegentia nec vero agere quicquam, cuius non possit causam probabilem reddere; haec est enim fere discriptio officii. 3.16. Itaque iis omnes, in quibus est virtutis indoles, commoventur. Nec vero, cum duo Decii aut duo Scipiones fortes viri commemorantur, aut cum Fabricius aut Aristides iustus nominatur, aut ab illis fortitudinis aut ab hoc iustitiae tamquam a sapiente petitur exemplum; nemo enim horum sic sapiens, ut sapientem volumus intellegi, nec ii, qui sapientes habiti et nominati, M. Cato et C. Laelius, sapientes fuerunt, ne illi quidem septem, sed ex mediorum officiorum frequentia similitudinem quandam gerebant speciemque sapientium. 3.17. Quocirca nec id, quod vere honestum est, fas est cum utilitatis repugtia comparari, nec id, quod communiter appellamus honestum, quod colitur ab iis, qui bonos se viros haberi volunt, cum emolumentis umquam est comparandum, tamque id honestum, quod in nostram intellegentiam cadit, tuendum conservandumque nobis est quam illud, quod proprie dicitur vereque est honestum, sapientibus; aliter enim teneri non potest, si qua ad virtutem est facta progressio. Sed haec quidem de iis, qui conservatione officiorum existimantur boni. 3.48. Athenienses cum Persarum impetum nullo modo possent sustinere statuerentque, ut urbe relicta coniugibus et liberis Troezene depositis naves conscenderent libertatemque Graeciae classe defenderent, Cyrsilum quendam suadentem ut in urbe manerent Xerxemque reciperent, lapidibus obruerunt. Atqui ille utilitatem sequi videbatur; sed ea nulla erat repugte honestate. | 1.101. Now we find that the essential activity of the spirit is twofold: one force is appetite (that is, á½Ïμή, in Greek), which impels a man this way and that; the other is reason, which teaches and explains what should be done and what should be left undone. The result is that reason commands, appetite obeys. Again, every action ought to be free from undue haste or carelessness; neither ought we to do anything for which we cannot assign a reasonable motive; for in these words we have practically a definition of duty. < 3.16. Accordingly, such duties appeal to all men who have a natural disposition to virtue. And when the two Decii or the two Scipios are mentioned as "brave men" or Fabricius is called "the just," it is not at all that the former are quoted as perfect models of courage or the latter as a perfect model of justice, as if we had in one of them the ideal "wise man." For no one of them was wise in the sense in which we wish to have "wise" understood; neither were Marcus Cato and Gaius Laelius wise, though they were so considered and were surnamed "the wise." Not even the famous Seven were "wise." But because of their constant observance of "mean" duties they bore a certain semblance and likeness to wise men. < 3.17. For these reasons it is unlawful either to weigh true morality against conflicting expediency, or common morality, which is cultivated by those who wish to be considered good men, against what is profitable; but we every-day people must observe and live up to that moral right which comes within the range of our comprehension as jealously as the truly wise men have to observe and live up to that which is morally right in the technical and true sense of the word. For otherwise we cannot maintain such progress as we have made in the direction of virtue. So much for those who have won a reputation for being good men by their careful observance of duty. < 3.48. When the Athenians could in no way stem the tide of the Persian invasion and determined to abandon their city, bestow their wives and children in safety at Troezen, embark upon their ships, and fight on the sea for the freedom of Greece, a man named Cyrsilus proposed that they should stay at home and open the gates of their city to Xerxes. They stoned him to death for it. And yet he was working for what he thought was expediency; but it was not â not at all, for it clashed with moral rectitude. < |
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| 12. Plutarch, Dialogue On Love, 752c, 753b, 753c, 753d, 767e, 752a (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 164 |
| 13. Plutarch, Advice To Bride And Groom, 138a (1st cent. CE - 2nd cent. CE) Tagged with subjects: •wisdom (philosophos) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 164 |
| 14. Plutarch, Marius, 443c (1st cent. CE - 2nd cent. CE) Tagged with subjects: •wisdom (philosophos) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 82 |
| 15. Plutarch, Consolation To His Wife, 608a (1st cent. CE - 2nd cent. CE) Tagged with subjects: •wisdom (philosophos) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 164 |
| 16. Plutarch, On Common Conceptions Against The Stoics, 1062e-1063b (1st cent. CE - 2nd cent. CE) Tagged with subjects: •wisdom (philosophos) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 238 |
| 17. Plutarch, On Hearing, 47d, 47c (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 158 |
18. Seneca The Younger, Letters, 56.25, 66.11-66.12, 92.1-92.2, 92.30 (1st cent. CE - 1st cent. CE) Tagged with subjects: •wisdom (philosophos) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 445 | 66.11. But, since the virtues of plants and of animals are perishable, they are also frail and fleeting and uncertain. They spring up, and they sink down again, and for this reason they are not rated at the same value; but to human virtues only one rule applies. For right reason is single and of but one kind. Nothing is more divine than the divine, or more heavenly than the heavenly. 66.11. But, since the virtues of plants and of animals are perishable, they are also frail and fleeting and uncertain. They spring up, and they sink down again, and for this reason they are not rated at the same value; but to human virtues only one rule applies. For right reason is single and of but one kind. Nothing is more divine than the divine, or more heavenly than the heavenly. 66.12. Mortal things decay, fall, are worn out, grow up, are exhausted, and replenished. Hence, in their case, in view of the uncertainty of their lot, there is inequality; but of things divine the nature is one. Reason, however, is nothing else than a portion of the divine spirit set in a human body. If reason is divine, and the good in no case lacks reason, then the good in every case is divine. And furthermore, there is no distinction between things divine; hence there is none between goods, either. Therefore it follows that joy and a brave unyielding endurance of torture are equal goods; for in both there is the same greatness of soul relaxed and cheerful in the one case, in the other combative and braced for action. 66.12. Mortal things decay, fall, are worn out, grow up, are exhausted, and replenished. Hence, in their case, in view of the uncertainty of their lot, there is inequality; but of things divine the nature is one. Reason, however, is nothing else than a portion of the divine spirit set in a human body.[6] If reason is divine, and the good in no case lacks reason, then the good in every case is divine. And furthermore, there is no distinction between things divine; hence there is none between goods, either. Therefore it follows that joy and a brave unyielding endurance of torture are equal goods; for in both there is the same greatness of soul relaxed and cheerful in the one case, in the other combative and braced for action. |
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19. New Testament, Mark, 4.1-4.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •wisdom (philosophos) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 84| 4.1. Καὶ πάλιν ἤρξατο διδάσκειν παρὰ τὴν θάλασσαν. καὶ συνάγεται πρὸς αὐτὸν ὄχλος πλεῖστος, ὥστε αὐτὸν εἰς πλοῖον ἐμβάντα καθῆσθαι ἐν τῇ θαλάσσῃ, καὶ πᾶς ὁ ὄχλος πρὸς τὴν θάλασσαν ἐπὶ τῆς γῆς ἦσαν. 4.2. καὶ ἐδίδασκεν αὐτοὺς ἐν παραβολαῖς πολλά, καὶ ἔλεγεν αὐτοῖς ἐν τῇ διδαχῇ αὐτοῦ 4.3. Ἀκούετε. ἰδοὺ ἐξῆλθεν ὁ σπείρων σπεῖραι. 4.4. καὶ ἐγένετο ἐν τῷ σπείρειν ὃ μὲν ἔπεσεν παρὰ τὴν ὁδόν, καὶ ἦλθεν τὰ πετεινὰ καὶ κατέφαγεν αὐτό. 4.5. καὶ ἄλλο ἔπεσεν ἐπὶ τὸ πετρῶδες [καὶ] ὅπου οὐκ εἶχεν γῆν πολλήν, καὶ εὐθὺς ἐξανέτειλεν διὰ τὸ μὴ ἔχειν βάθος γῆς· 4.6. καὶ ὅτε ἀνέτειλεν ὁ ἥλιος ἐκαυματίσθη καὶ διὰ τὸ μὴ ἔχειν ῥίζαν ἐξηράνθη. 4.7. καὶ ἄλλο ἔπεσεν εἰς τὰς ἀκάνθας, καὶ ἀνέβησαν αἱ ἄκανθαι καὶ συνέπνιξαν αὐτό, καὶ καρπὸν οὐκ ἔδωκεν. 4.8. καὶ ἄλλα ἔπεσεν εἰς τὴν γῆν τὴν καλήν, καὶ ἐδίδου καρπὸν ἀναβαίνοντα καὶ αὐξανόμενα, καὶ ἔφερεν εἰς τριάκοντα καὶ ἐν ἑξήκοντα καὶ ἐν ἑκατόν. | 4.1. Again he began to teach by the seaside. A great multitude was gathered to him, so that he entered into a boat in the sea, and sat down. All the multitude were on the land by the sea. 4.2. He taught them many things in parables, and told them in his teaching, 4.3. "Listen! Behold, the farmer went out to sow, 4.4. and it happened, as he sowed, some seed fell by the road, and the birds came and devoured it. 4.5. Others fell on the rocky ground, where it had little soil, and immediately it sprang up, because it had no depth of soil. 4.6. When the sun had risen, it was scorched; and because it had no root, it withered away. 4.7. Others fell among the thorns, and the thorns grew up, and choked it, and it yielded no fruit. 4.8. Others fell into the good ground, and yielded fruit, growing up and increasing. Some brought forth thirty times, some sixty times, and some one hundred times as much." |
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| 20. Musonius Rufus, Fragments, 8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •wisdom (philosophos) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 293 |
| 21. Epictetus, Enchiridion, 6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •wisdom (philosophos) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 289 |
| 22. Epictetus, Discourses, 1.1.5-1.1.7, 1.1.23, 1.2.33, 1.8.16, 1.12.34-1.12.35, 1.17.21, 1.17.26-1.17.27, 1.18.8, 1.19.8, 1.20.5, 1.20.15, 1.28.12-1.28.14, 1.29.1, 1.29.12, 1.30.4-1.30.5, 2.2.2, 2.8.11, 2.10.1, 2.14.11-2.14.13, 2.15.1, 2.18.23, 2.22.23-2.22.26, 2.22.29, 2.23.42, 3.1.40, 3.3.1, 3.12.12, 3.19.2, 3.24.69, 4.4.23, 4.5.32, 4.6.34 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •wisdom (philosophos) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 289, 446 |
| 23. Plutarch, On The Delays of Divine Vengeance, 562c, 562d, 562b (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 82 |
| 24. Plutarch, On Superstition, 168c, 168b (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 35 |
25. New Testament, Matthew, 13.1-13.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •wisdom (philosophos) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 84| 13.1. Ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐξελθὼν ὁ Ἰησοῦς τῆς οἰκίας ἐκάθητο παρὰ τὴν θάλασσαν· 13.2. καὶ συνήχθησαν πρὸς αὐτὸν ὄχλοι πολλοί, ὥστε αὐτὸν εἰς πλοῖον ἐμβάντα καθῆσθαι, καὶ πᾶς ὁ ὄχλος ἐπὶ τὸν αἰγιαλὸν ἱστήκει. 13.3. καὶ ἐλάλησεν αὐτοῖς πολλὰ ἐν παραβολαῖς λέγων Ἰδοὺ ἐξῆλθεν ὁ σπείρων τοῦ σπείρειν. 13.4. καὶ ἐν τῷ σπείρειν αὐτὸν ἃ μὲν ἔπεσεν παρὰ τὴν ὁδόν, καὶ ἐλθόντα τὰ πετεινὰ κατέφαγεν αὐτα. 13.5. ἄλλα δὲ ἔπεσεν ἐπὶ τὰ πετρώδη ὅπου οὐκ εἶχεν γῆν πολλήν, καὶ εὐθέως ἐξανέτειλεν διὰ τὸ μὴ ἔχειν βάθος γῆς, 13.6. ἡλίου δὲ ἀνατείλαντος ἐκαυματίσθη καὶ διὰ τὸ μὴ ἔχειν ῥίζαν ἐξηράνθη. 13.7. ἄλλα δὲ ἔπεσεν ἐπὶ τὰς ἀκάνθας, καὶ ἀνέβησαν αἱ ἄκανθαι καὶ ἀπέπνιξαν αὐτά. 13.8. ἄλλα δὲ ἔπεσεν ἐπὶ τὴν γῆν τὴν καλὴν καὶ ἐδίδου καρπόν, ὃ μὲν ἑκατὸν ὃ δὲ ἑξήκοντα ὃ δὲ τριάκοντα. 13.9. Ὁ ἔχων ὦτα ἀκουέτω. | 13.1. On that day Jesus went out of the house, and sat by the seaside. 13.2. Great multitudes gathered to him, so that he entered into a boat, and sat, and all the multitude stood on the beach. 13.3. He spoke to them many things in parables, saying, "Behold, a farmer went out to sow. 13.4. As he sowed, some seeds fell by the roadside, and the birds came and devoured them. 13.5. Others fell on rocky ground, where they didn't have much soil, and immediately they sprang up, because they had no depth of earth. 13.6. When the sun had risen, they were scorched. Because they had no root, they withered away. 13.7. Others fell among thorns. The thorns grew up and choked them: 13.8. and others fell on good soil, and yielded fruit: some one hundred times as much, some sixty, and some thirty. 13.9. He who has ears to hear, let him hear." |
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26. New Testament, Luke, 8.4-8.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •wisdom (philosophos) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 84| 8.4. Συνιόντος δὲ ὄχλου πολλοῦ καὶ τῶν κατὰ πόλιν ἐπιπορευομένων πρὸς αὐτὸν εἶπεν διὰ παραβολῆς 8.5. Ἐξῆλθεν ὁ σπείρων τοῦ σπεῖραι τὸν σπόρον αὐτοῦ. καὶ ἐν τῷ σπείρειν αὐτὸν ὃ μὲν ἔπεσεν παρὰ τὴν ὁδόν, καὶ κατεπατήθη καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατέφαγεν αὐτό. 8.6. καὶ ἕτερον κατέπεσεν ἐπὶ τὴν πέτραν, καὶ φυὲν ἐξηράνθη διὰ τὸ μὴ ἔχειν ἰκμάδα. 8.7. καὶ ἕτερον ἔπεσεν ἐν μέσῳ τῶν ἀκανθῶν, καὶ συνφυεῖσαι αἱ ἄκανθαι ἀπέπνιξαν αὐτό. 8.8. καὶ ἕτερον ἔπεσεν εἰς τὴν γῆν τὴν ἀγαθήν, καὶ φυὲν ἐποίησεν καρπὸν ἑκατονταπλασίονα. Ταῦτα λέγων ἐφώνει Ὁ ἔχων ὦτα ἀκούειν ἀκουέτω. 8.9. Ἐπηρώτων δὲ αὐτὸν οἱ μαθηταὶ αὐτοῦ τίς αὕτη εἴη ἡ παραβολή. 8.10. ὁ δὲ εἶπεν Ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τοῦ θεοῦ, τοῖς δὲ λοιποῖς ἐν παραβολαῖς, ἵνα βλέποντες μὴ βλέπωσιν καὶ ἀκούοντες μὴ συνίωσιν. | 8.4. When a great multitude came together, and people from every city were coming to him, he spoke by a parable. 8.5. "The farmer went out to sow his seed. As he sowed, some fell along the road, and it was trampled under foot, and the birds of the sky devoured it. 8.6. Other seed fell on the rock, and as soon as it grew, it withered away, because it had no moisture. 8.7. Other fell amid the thorns, and the thorns grew with it, and choked it. 8.8. Other fell into the good ground, and grew, and brought forth fruit one hundred times." As he said these things, he called out, "He who has ears to hear, let him hear!" 8.9. Then his disciples asked him, "What does this parable mean?" 8.10. He said, "To you it is given to know the mysteries of the Kingdom of God, but to the rest in parables; that 'seeing they may not see, and hearing they may not understand.' |
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| 27. Marcus Aurelius Emperor of Rome, Meditations, 2.2, 3.16, 8.56, 12.3, 12.19 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •wisdom (philosophos) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 293 |
| 28. Galen, On The Doctrines of Hippocrates And Plato, 9.7.14, 9.7.13, 9.7.12, 9.7.15, 9.7.17, 9.9.6, 6.8.75, 6.8.76, 6.8.77, 6.8.78, 6.8.79, 6.8.74, 6.8.80, 6.8.81, 6.8.82, 6.8.83, 6.8.73, 6.8.72, 6.8.71, 6.8.63, 6.8.64, 6.8.65, 6.8.62, 6.8.66, 6.8.67, 6.8.68, 6.8.69, 6.8.70, 6.8.61, 1 fr. 2, 6.8.59, 6.8.60 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 150 |
| 29. Alcinous, Handbook of Platonism, 1.2, 2.1-2.3, 9.1-9.2, 28.1-28.4, 32.1, 34.2-34.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •wisdom (philosophos) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 64, 95, 113, 126, 138, 150, 164 |
| 30. Papyri, Papyri Graecae Magicae, 39.6, 36.205, 52.19, 52.18, 52.17, 52.16, 52.15, 52.14, 52.13, 62.1, 52.12, 52.10, 52.9, 52.8, 52.7, 52.6, 52.5, 52.4, 52.3, 52.11, 52.2, 62.2, 62.4, 62.3, 62.8, 62.7, 62.6, 62.5, 52.1, 38.26, 38.25, 38.24, 38.23, 38.22, 38.21, 38.20, 38.19, 39.1, 38.18, 38.16, 38.15, 38.14, 38.13, 38.12, 38.11, 38.10, 38.9, 38.17, 39.21, 39.2, 39.4, 39.20, 39.19, 39.18, 39.17, 39.16, 39.3, 39.15, 39.13, 39.12, 39.11, 39.10, 39.9, 39.8, 39.7, 39.5, 39.14, 63.10, 63.9, 63.8, 63.7, 63.6, 63.5, 63.4, 63.3, 63.2, 62.24, 62.23, 62.22, 62.21, 62.20, 62.19, 62.18, 62.17, 63.1, 62.16, 62.15, 62.14, 62.13, 62.12, 62.10, 62.9, 62.11, 38.8, 63.11, 38.7, 38.5, 36.139, 36.138, 36.137, 36.136, 36.135, 36.134, 36.133, 36.132, 36.140, 36.131, 36.129, 36.128, 36.127, 36.126, 36.125, 36.124, 36.123, 36.122, 36.130, 36.121, 36.141, 36.143, 36.187, 36.160, 36.159, 36.158, 36.157, 36.156, 36.155, 36.154, 36.142, 36.153, 36.151, 36.150, 36.149, 36.148, 36.147, 36.146, 36.145, 36.144, 36.152, 36.188, 36.120, 36.118, 32.14, 32.13, 32.12, 32.11, 32.10, 32.9, 32.8, 32.7, 32.15, 32.6, 32.4, 32.3, 32.2, 32.1, 32.5, 36.119, 32.16, 32.18, 36.117, 36.116, 36.115, 36.114, 36.113, 36.112, 36.111, 36.110, 32.17, 36.109, 36.107, 36.106, 36.105, 36.104, 36.103, 36.102, 32a.1-25, 32.19, 36.108, 36.189, 36.190, 36.191, 36.353, 36.352, 36.351, 36.350, 36.349, 36.348, 36.347, 36.346, 36.354, 36.345, 36.343, 36.342, 36.341, 36.340, 36.339, 36.338, 36.337, 36.336, 36.344, 36.335, 36.355, 36.357, 38.4, 38.3, 38.2, 38.1, 36.371, 36.370, 36.369, 36.368, 36.356, 36.367, 36.365, 36.364, 36.363, 36.362, 36.361, 36.360, 36.359, 36.358, 36.366, 36.210, 36.209, 36.208, 36.207, 36.206, 36.204, 36.203, 36.202, 36.295, 36.201, 36.199, 36.198, 36.197, 36.196, 36.195, 36.194, 36.193, 36.192, 36.200, 36.296, 36.297, 36.298, 36.334, 36.333, 36.311, 36.310, 36.309, 36.308, 36.307, 36.306, 36.305, 36.304, 36.303, 36.302, 36.301, 36.300, 36.299, 38.6, 63.12, 67.16, 67.17, 67.18, 67.19, 67.20, 67.21, 67.22, 67.24, 78.1, 78.2, 67.23, 122.50, 122.48, 122.47, 122.46, 122.45, 122.44, 78.3, 78.4, 78.6, 122.42, 122.43, 122.41, 122.40, 122.39, 122.38, 78.7, 78.8, 78.9, 78.10, 78.11, 78.12, 78.13, 78.14, 119a.2-3, 122.26, 122.27, 122.28, 122.29, 122.30, 122.31, 122.32, 122.33, 122.34, 122.35, 122.36, 122.37, 78.5, 122.49, 67.1, 67.3, 67.11, 67.12, 67.13, 67.2, 67.15, 67.10, 67.14, 67.4, 67.5, 67.6, 67.7, 67.9, 67.8 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 35 |
31. Diogenes Laertius, Lives of The Philosophers, 7.85-7.86 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •wisdom (philosophos) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 300, 382 | 7.85. An animal's first impulse, say the Stoics, is to self-preservation, because nature from the outset endears it to itself, as Chrysippus affirms in the first book of his work On Ends: his words are, The dearest thing to every animal is its own constitution and its consciousness thereof; for it was not likely that nature should estrange the living thing from itself or that she should leave the creature she has made without either estrangement from or affection for its own constitution. We are forced then to conclude that nature in constituting the animal made it near and dear to itself; for so it comes to repel all that is injurious and give free access to all that is serviceable or akin to it. 7.86. As for the assertion made by some people that pleasure is the object to which the first impulse of animals is directed, it is shown by the Stoics to be false. For pleasure, if it is really felt, they declare to be a by-product, which never comes until nature by itself has sought and found the means suitable to the animal's existence or constitution; it is an aftermath comparable to the condition of animals thriving and plants in full bloom. And nature, they say, made no difference originally between plants and animals, for she regulates the life of plants too, in their case without impulse and sensation, just as also certain processes go on of a vegetative kind in us. But when in the case of animals impulse has been superadded, whereby they are enabled to go in quest of their proper aliment, for them, say the Stoics, Nature's rule is to follow the direction of impulse. But when reason by way of a more perfect leadership has been bestowed on the beings we call rational, for them life according to reason rightly becomes the natural life. For reason supervenes to shape impulse scientifically. |
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| 32. Proclus, In Platonis Alcibiadem, 2.44, 2.45, 2.46, 2.47, 2.48, 65.20-66.3, 176.19, 176.20, 195.17 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 95 |
| 33. Stobaeus, Anthology, 2.57.13-2.57.14, 2.89.4 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 548 |
| 34. Plutarch, Max. Princ., 776b, 776c, 776a Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 164 |
| 35. Plutarch, Suav. Viv., 1105d Tagged with subjects: •wisdom (philosophos) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 95 |
| 36. Galen, Ind., 69 Tagged with subjects: •wisdom (philosophos) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 95 |
| 37. Galen, Prop. Plac., 13.4-13.6 Tagged with subjects: •wisdom (philosophos) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 150 |
| 38. Philodemus, Mus., Bk. 4, 142.1-142.14 Tagged with subjects: •wisdom (philosophos) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 324 |
| 39. Papyri, Pherc. 1497/Xxviii, 142.1-142.14 Tagged with subjects: •wisdom (philosophos) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 324 |
| 40. Panaetius, Fr., 86-87, 1 Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 300, 511 |
| 41. Galen, Aff. Dig., 2.3.10-2.3.11, 6.21.7-6.21.10, 6.22.10-6.22.16 Tagged with subjects: •wisdom (philosophos) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 64, 158 |
| 42. Philodemus, Stoic. Ind., 61 Tagged with subjects: •wisdom (philosophos) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 300, 511 |
| 43. Various, Long And Sedley, The Hellenistic Philosophers, 57b, 57c, 57d, 61s, 61t, 57a Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 300 |
| 44. Stoic School, Stoicor. Veter. Fragm., 3.178, 3.539 Tagged with subjects: •wisdom (philosophos) Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 238, 300 |
| 45. Plutarch, Un. Rep. Dom., 826b, 826c, 826a Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 164 |
| 46. Plutarch, Virt. Prof., 75, 75c, 75d, 76e, 78e, 83c, 76d Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 82 |
