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Epictetus, Discourses (ed. George Long), book 1 (search)
s is a part of education, according to Epictetus. But it does not appear in our systems of education so plainly as it does here. Antoninus (iv. 23): Everything harmonizes with me, which is harmonious to thee, 0 universe. Nothing for me is too early nor too late. which is in due time for thee? And how do things happen? As the disposer has disposed them? And he has appointed summer and winter, and abundance and scarcity, and virtue and vice, and all such opposites for the harmony of the whole;Upton has collected the passages in which this doctrine was mentioned. One passage is in Gellius (vi. 1), from the fourth book of Chrysippus on Providence, who says: nothing is more foolish than the opinions of those who think that good could have existed without evil. Schweighaeuser wishes that Epictetus had discussed more fully the question on the nature and origin of Evil. He refers to the commentary of Simplicius on the Encheiridion of Epictetus, c. 13 (8), and 34 (27), for his treatment of th
Epictetus, Discourses (ed. George Long), book 1 (search)
om the rustics came the old proverb, for when they commend a man's fidelity and goodness they say he is a man with whom you may play the game with the fingers in the dark. Cicero, De Officiis, iii. 19. See Forcellini, Micare. what if it should be a little reputation, or abuse; and what, if it should be praise; and what if it should be death? He is able to overcome all. What then if it be in heat, and what if it is in the rain,The MSS. have u(ome/nos or oi)o/menos. Schweighaeuser has accepted Upton's emendation of oi)nwme/nos, but I do not. The sleep refers to dreams. Aristotle, Ethic, i. 13, says: better are the visions (dreams) of the good (e)pieikw=n) than those of the common sort; and Zeno taught that a man might from his dreams judge of the progress that he was making, if he observed that in his sleep he was not pleased with anything bad, nor desired or did anything unreasonable or un- just. Plutarch, peri\ prokoth=s, ed. Wyttenbach, vol. i. o. 12. and what if he be in a melanchol
Epictetus, Discourses (ed. George Long), book 1 (search)
emselves to their superintendents intreating that they may fight.The Roman emperors kept gladiators for their own amusement and that of the people (Lipsius, Saturnalia, ii. 16). Seneca says ( De Provid. c. 4), "I have heard a mirmillo (a kind of gladiator) in the time of C. Caesar (Caligula) complaining of the rarity of gladiatorial exhibitions: What a glorious period of life is wasting. Virtue, says Seneca, is eager after dangers; and it considers only what it seeks, not what it may suffer.—Upton. And will no one among you show himself such? I would willingly take a voyage [to Rome] for this purpose and see what my athlete is doing, how he is studying his subject.The word is Hypothesis (u(po/qesis), which in this passage means matter to work on, material, subject, as in ii. 5, 11, where it means the business of the pilot. In i. 7 hypothesis has the sense of a proposition supposed for the present to be true, and used as the foundation of an argument.—I do not choose such a subject, he
Epictetus, Discourses (ed. George Long), book 3 (search)
u are speaking of a circumstance which arose from love and of a woman who was another Crates.The wife of Crates was Hipparchia, who persisted against all advice in marrying Crates and lived with him exactly as he lived. Diogenes Laertius, vi. 96. Upton. But we are inquiring about ordinary marriages and those which are free from distractions,There is some difficulty about a)perispa/stwn here. Upton proposed to write a)perista/twn, which he explains 'that which has nothing peculiar in it.' and maUpton proposed to write a)perista/twn, which he explains 'that which has nothing peculiar in it.' and making this inquiry we do not find the affair of marriage in this state of the world a thing which is especially suited to the Cynic. How then shall a man maintain the existence of society? In the name of God, are those men greater benefactors to society who introduce into the world to occupy their own places two or three grunting children,Sehweig. translates kakorugxa 'male grunnientes': perhaps it means' ugly-faced.' or those who superintend as far as they can all mankind, and see what they do,