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Epictetus, Works (ed. Thomas Wentworth Higginson) 18 0 Browse Search
Plato, Parmenides, Philebus, Symposium, Phaedrus 14 0 Browse Search
Epictetus, Works (ed. George Long) 10 0 Browse Search
Q. Horatius Flaccus (Horace), The Works of Horace (ed. C. Smart, Theodore Alois Buckley) 2 0 Browse Search
C. Suetonius Tranquillus, The Lives of the Caesars (ed. Alexander Thomson) 2 0 Browse Search
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Browsing named entities in Epictetus, Works (ed. Thomas Wentworth Higginson). You can also browse the collection for Zeno (Pennsylvania, United States) or search for Zeno (Pennsylvania, United States) in all documents.

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Epictetus, Discourses (ed. Thomas Wentworth Higginson), book 1 (search)
t learned and fixed that which is the criterion of other things, and by which other things are learned, how shall we be able accurately to learn anything else? How is it possible? Well, a bushel-measure is only wood, a thing of no value, but it measures corn; and logic is of no value in itself. That we will consider hereafter, but grant it now; it is enough that it distinguishes and examines, and, as one may say, measures and weighs all other things. Who says this? Is it only Chrysippus, and Zeno, and Cleanthes? Does not Antisthenes say it? And who is it, then, who has written that the beginning of a right education is the examination of words? Does not Socrates say it? Of whom, then, does Xenophon write, that he began by the examination of words, what each signified? Is this, then, the great and admirable thing, to understand or interpret Chrysippus? Who says that it is? But what, then, is the admirable thing? To understand the will of nature. Well, then; do you conform to it yoursel
Epictetus, Discourses (ed. Thomas Wentworth Higginson), book 1 (search)
d evil, and how vehemently by things indifferent, consider how you feel with regard to bodily blindness, and how with regard to being deceived; and you will find that you are far from being moved, as you ought, in relation to good and evil. " But trained powers and much labor and learning are here needed." What then? Do you expect the greatest of arts to be acquired by slight endeavors? And yet the principal doctrine of the philosophers is in itself short. If you have a mind to know it, read Zeno, and you will see. It is not a long story to say, "Our end is to serve the gods," and " The essence of good consists in the proper use of the phenomena of existence." If you say, what then is God; what are phenomena; what is particular, what universal nature, - here the long story comes in. And so, if Epicurus should come and say that good lies in the body, here, too, it will be a long story; and it will be necessary to hear what is the principal, and substantial, and essential part in us. It
Epictetus, Discourses (ed. Thomas Wentworth Higginson), book 2 (search)
bling, or sets the teeth chattering. He crouching walks, or squats upon his heels. Homer, Iliad, xiii. 281. - H. Therefore Zeno,Antigonus Gonatas, king of Macedon, had so great an esteem for Zeno, that he often took a journey to Athens to visit him, Zeno, that he often took a journey to Athens to visit him, and endeavored, by magnificent promises, to allure him to his court, but without success. He gave it as a reason for the distinguished regard which he paid him, that, though he had made him many and very considerable offers, Zeno never appeared eitheZeno never appeared either mean or insolent. - C. when he was to meet Antigonus, felt no anxiety. For over that which he prized, Antigonus had no power; and those things over which he had power, Zeno did not regard. But Antigonus felt anxiety when he was to meet Zeno, and wiZeno did not regard. But Antigonus felt anxiety when he was to meet Zeno, and with reason, for he was desirous to please him; and this was external ambition. But Zeno was not solicitous to please Antigonus; for no one skilful in any art is solicitous to please a person unskilful. " I am solicitous to please you." For what? Do y
Epictetus, Discourses (ed. Thomas Wentworth Higginson), book 3 (search)
e to be approached in another manner. It is a great, it is a mystical affair; not given by chance, or to every one indifferently. Nay, mere wisdom, perhaps, is not a sufficient qualification for the care of youth. There ought to be likewise a certain readiness and aptitude for this, and indeed a particular physical temperament, and, above all, a counsel from God to undertake this office, as he counselled Socrates to undertake the office of confutation; Diogenes, that of authoritative reproof; Zeno, that of dogmatical instruction. But you set up for a physician, provided with nothing but medicines, and without knowing, or having studied, where or how they are to be applied. "Why, such a one had medicines for the eyes, and I have the same." Have you also, then, a faculty of making use of them? Do you at all know when and how and to whom they will be of service? Why then do you act at hazard? Why are you careless in things of the greatest importance? Why do you attempt a matter unsuit
Epictetus, Discourses (ed. Thomas Wentworth Higginson), book 4 (search)
ther artists, but not of a philosopher; which idea being thus vague and confused, we judge of it only from external appearances. And of what other art do we form our opinion from the dress or the hair? Has it not principles too, and materials, and an aim? What, then, are the materials of a philosopher, -a cloak? No, but reason. What his aim, -to wear a cloak? No, but to have his reason in good order. What are his principles? Are they how to get a great beard, or long hair? No, but rather, as Zeno expresses it, to know the elements of reason, what is each separately and how linked together, and what their consequences. Why, then, will you not first see, whether when acting improperly he fulfils his profession, ere you proceed to blame the study? Whereas now, when acting soberly yourself, you say, in regard to whatever he appears to do amiss, " Observe the philosopher ! " as if it were proper to call a person who does such things a philosopher. And again, "This is philosophical !" But
Epictetus, Discourses (ed. Thomas Wentworth Higginson), book 4 (search)
o resemblance to that of a person in health. The latter drinks and is satisfied. But the other, after being delighted a very little while, is nauseated, the water becomes bile, he is sick at his stomach, and becomes more thirsty than ever. It is the same with avarice, ambition, lust. Presently comes jealousy, fear of loss, unbecoming words, designs, and actions. "And what," say you, "do I lose?" You were modest, man, and are so no longer. Have you lost nothing? Instead of Chrysippus and Zeno, you read Aristides An indecent poet of Miletus. - C. and Euenus.A writer of amorous verses.- C. Have you lost nothing, then? Instead of Socrates and Diogenes, you admire him who can corrupt and seduce most women. You would be handsome, by decking your person, when you are not really so. You love to appear in fine clothes, to attract female eyes; and if you anywhere meet with a good perfumer, you esteem yourself a happy man. But formerly you did not so much as think of any of these things;