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A Dictionary of Greek and Roman biography and mythology (ed. William Smith) 30 30 Browse Search
Pausanias, Description of Greece 5 5 Browse Search
Knight's Mechanical Encyclopedia (ed. Knight) 4 4 Browse Search
Pliny the Elder, The Natural History (ed. John Bostock, M.D., F.R.S., H.T. Riley, Esq., B.A.) 2 2 Browse Search
Aristotle, Eudemian Ethics 2 2 Browse Search
Diodorus Siculus, Library 2 2 Browse Search
Pindar, Odes (ed. Diane Arnson Svarlien) 1 1 Browse Search
Isocrates, Speeches (ed. George Norlin) 1 1 Browse Search
Titus Livius (Livy), Ab Urbe Condita, books 21-22 (ed. Benjamin Oliver Foster, Ph.D.) 1 1 Browse Search
Samuel Ball Platner, Thomas Ashby, A Topographical Dictionary of Ancient Rome 1 1 Browse Search
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Browsing named entities in Aristotle, Eudemian Ethics. You can also browse the collection for 460 BC or search for 460 BC in all documents.

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Aristotle, Eudemian Ethics, Book 2, section 1223a (search)
verything that conforms with desire is voluntary. For everything involuntary seems to be forced, and what is forced and everything that people do or suffer under necessity is painful, as indeed Evenus says: For all necessity doth cause distress— Evenus of Paros = Theog. 472 Quoted also Aristot. Met. 1015a 28 and Aristot. Rhet.1370a 10, and = Theognidea 472 (but that has XRH=M' A)NIARO/N); probably by the elder Evenus of Paros, fl. 460 B.C. (Bowra, Cl. Rev. 48.2). so that if a thing is painful it is forced and if a thing is forced it is painful; but everything contrary to desire is painful (for desire is for what is pleasant), so that it is forced and involuntary. Therefore what conforms with desire is voluntary, for things contrary to and things in conformity with desire are opposite to one another. Again, all wickedness makes a man more unrighteous, and lack of self-control seems to be wicke
Aristotle, Eudemian Ethics, Book 8, section 1247a (search)
f them is of a particular quality. For it is clear that they do not succeed by means of wisdom, because wisdom is not irrational but can give reason why it acts as it does, whereas they could not say why they succeed—for that would be science; and moreover it is manifest that they succeed in spite of being unwise—not unwise about other matters (for that would not be anything strange, for example HippocratesA Pythagorean philosopher of Chios, fl. 460 B.C. was skilled in geometry but was thought to be stupid and unwise in other matters, and it is said that on a voyage owing to foolishness he lost a great deal of money,taken from him by the collectors of the two-per-cent duty at Byzantium), but even though they are unwise about the matters in which they are fortunate. For in navigation it is not the cleverest who are fortunate, but (just as in throwing dice one man throws a blank and another a six) a man