hide Matching Documents


Document Max. Freq Min. Freq
Cornelius Tacitus, A Dialogue on Oratory (ed. Alfred John Church, William Jackson Brodribb) 12 0 Browse Search
Epictetus, Works (ed. George Long) 8 0 Browse Search
Sallust, Conspiracy of Catiline (ed. John Selby Watson, Rev. John Selby Watson, M.A.) 2 0 Browse Search
View all matching documents...

Browsing named entities in Epictetus, Works (ed. George Long). You can also browse the collection for Cicero (Ohio, United States) or search for Cicero (Ohio, United States) in all documents.

Your search returned 4 results in 4 document sections:

Epictetus, Discourses (ed. George Long), book 1 (search)
o you mean by him?See Schweighaeuser's note.— Lay hold of his garment, strip it off. I have insulted you. Much good may it do you. This was the practice of Socrates: this was the reason why he always had one face. But we choose to practise and study any thing rather than the means by which we shall be unimpeded and free. You say, Philosophers talk paradoxes.Paradoxes (para/doca), things contrary to opinion, are con- trasted with paralogies (para/loga), things contrary to reason (iv. 1. 173). Cicero says (Prooemium to his Paradoxes), that paradoxes are something which cause surprise and contradict common opinion; and in another place he says that the Romans gave the name of admirabilia to the Stoic paradoxes.—The puncture of the eye is the operation for cataract. But are there no paradoxes in the other arts? and what is more paradoxical than to puncture a man's eye in order that he may see? If any one said this to a man ignorant of the surgical art, would he not ridicule the speaker? Wh
Epictetus, Discourses (ed. George Long), book 2 (search)
How we may discover the duties of life from names. CONSIDER who you are. In the first place, you are a manCicero (de Fin. iv. 10); Seneca, Ep. 95. and this is one who has nothing superior to the faculty of the will, but all other things subjected to it; and the faculty itself he possesses unenslaved and free from subjection. Consider then from what things you have been separated by reason. You have been separated from wild beasts: you have been separated from domestic animals (proba/twn). Further, you are a citizen of the world,See i. 9. M. Antoninus, vi. 44: 'But my nature is rational and social; and my city and country, so far as I am Antoninus, is Rome, but so far as I am a man, it is the world.' I have here translated proba/twn by 'domestic animals;' I suppose that the bovine species, and sheep and goats are meant. and a part of it, not one of the subservient (serving), but one of the principal (ruling) parts, for you are capable of comprehending the divine administration and of c
, but such as exists in a healthy body, in an athletic body; but if it is plain to me that you have the tone of a phrensied man and you boast of it, I shall say to you, man, seek the physician: this is not tone, but atony (deficiency in right tone). In a different way something of the same kind is felt by those who listen to these discourses in a wrong manner; which was the case with one of my companions who for no reason resolved to starve himself to death.The word is a)pokarterei=n, which Cicero (Tusc. i. 34) renders 'per- inediam vita discedere.' The words 'I have resolved' are in Epictetus, ke/krika. Pliny (Epp. i. 12) says that Corellius Rufus, when he determined to end his great sufferings by starvation made the same answer, ke/krika, to the physician who offered him food. I heard of it when it was the third day of his abstinence from food and I went to inquire what had happened. I have resolved, he said.—But still tell me what it was which induced you to resolve; for if you hav
pable of sure evidence; or if another say, Believe me and you will be the better for it, that a man ought not to believe any thing; or again, if another should say, Learn from me, man, that it is not possible to learn any thing; I tell you this and will teach you, if you choose. Now in what respect do these differ from those? Whom shall I name? Those who call themselves Academics? 'Men, agree [with us] that no man agrees [with another]: believe us that no man believes anybody.' Thus EpicurusCicero, de Fin. ii. 30. 31, speaking of the letter, which Epicurus wrote to Hermarchus when he was dying, says 'that the actions of Epicurus were inconsistent with his sayings,' and 'his writings were confuted by his probity and morality.' also, when he designs to destroy the natural fellowship of mankind, at the same time makes use of that which he destroys. For what does he say? 'Be not deceived, men, nor be led astray, nor be mistaken: there is no natural fellowship among rational animals; belie