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Epictetus, Works (ed. George Long) | 22 | 0 | Browse | Search |
Sallust, Conspiracy of Catiline (ed. John Selby Watson, Rev. John Selby Watson, M.A.) | 6 | 0 | Browse | Search |
Pliny the Elder, The Natural History (ed. John Bostock, M.D., F.R.S., H.T. Riley, Esq., B.A.) | 4 | 0 | Browse | Search |
C. Suetonius Tranquillus, The Lives of the Caesars (ed. Alexander Thomson) | 2 | 0 | Browse | Search |
Harper's Encyclopedia of United States History (ed. Benson Lossing) | 2 | 2 | Browse | Search |
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Browsing named entities in Epictetus, Works (ed. George Long). You can also browse the collection for Seneca (Ohio, United States) or search for Seneca (Ohio, United States) in all documents.
Your search returned 11 results in 7 document sections:
Epictetus, Discourses (ed. George Long), book 1 (search)
Epictetus, Discourses (ed. George Long), book 1 (search)
That the deity oversees all things.
WHEN a person asked him how a man could be convinced
that all his actions are under the inspection of God, he
answered, Do you not think that all things are united in
one?Things appear to be separate, but there is a bond by which they
are united. All this that you see, wherein things divine and human
are contained, is One: we are members of one large body (Seneca,
Ep. 95). The universe is either a confusion, a mutual involution of
things and a dispersion; or it is unity and order and providence
(Antoninus, vi. 10): also vii. 9, all things are implicated with one
another, and the bond is holy; and there is hardly any thing unconnected with any other thing. See also Cicero, De Nat. Deorum, ii.
7; and De Oratore, iii. 5. do, the person replied. Well, do you not think
that earthly things have a natural agreement and unionThe word is sumpaqei=n. Cicero (De Divin. ii. 69) translates sum pa/qeian by continuatio conjunctioque naturae.
with heavenly things?
Epictetus, Discourses (ed. George Long), book 1 (search)
Epictetus, Discourses (ed. George Long), book 2 (search)
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). Furth ent with what he foreknows and with his duty, perhaps the
philosopher's saying is too hard to deal with; and as it rests on an
impossible assumption of foreknowledge, we may be here wiser than
the philosophers, if we say no more about it. Compare Seneca, de
Provid. c. 5. that these
things are assigned to him according to the universal
arrangement, and that the whole is superior to the part,
and the state to the citizen.Antoninus, vi. 42: 'We are all working together to one end, some
with knowle
Epictetus, Discourses (ed. George Long), book 2 (search)
Epictetus, Discourses (ed. George Long), book 3 (search)