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Epictetus, Works (ed. George Long) 6 0 Browse Search
Cornelius Tacitus, A Dialogue on Oratory (ed. Alfred John Church, William Jackson Brodribb) 6 0 Browse Search
Pliny the Elder, The Natural History (ed. John Bostock, M.D., F.R.S., H.T. Riley, Esq., B.A.) 2 0 Browse Search
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Epictetus, Discourses (ed. George Long), book 1 (search)
ff victorious in the first contest: well then, as to the second? and what if there should be great heat? and what, if it should be at Olympia? And the same I say in this case: if you should throw money in his way, he will despise it. Well, suppose you put a young girl in his way, what then? and what, if it is in the dark?From 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
Epictetus, Discourses (ed. George Long), book 1 (search)
On constancy (or firmness). THE beingThe word is ou)si/a. The corresponding Latin word which Cicero introduced is essentia (Seneca, Epist. 58). The English word essence has obtained a somewhat different sense. The proper translation of ou)si/a is being or nature. (nature) of the Good is a certain Will; the being of the Bad is a certain kind of Will. What then are externals? Materials for the Will, about which the will being conversant shall obtain its own good or evil. How shall it obtain the good. If it does not admireThis is the maxim of Horace, Epp. i. 6; and Macleane's note,— Nil admirari prope res est una, Numici, Solaque quae possit facere et servare beatum. on which Upton remarks that this maxim is explained very philosophically and learnedly by Lord Shaftesbury (the author of the Characteristics), vol. iii. p. 202. Compare M. Antoninus, xii. 1, Seneca, De Vita Beata, c. 3, writes, Aliarum rerum quae vitam instruunt diligens, sine admiratione cujusquam. Antoninus (i. 15) expres
Epictetus, Discourses (ed. George Long), book 2 (search)
o learn that which he thinks that he knows. As to things then which ought to be done and ought not to be done, and good and bad, and beautiful and ugly, all of us talking of them at random go to the philosophers; and on these matters we praise, we censure, we accuse, we blame, we judge and determine about principles honourable and dishonourable. But why do we go to the philosophers? Because we wish to learn what we do not think that we know. And what is this? Theorems.Theorems are defined by Cicero, de Fato, c. 6, 'Percepta appelle quae dicuntur Graece qewrh/mata.' For we wish to learn what philosophers say as being something elegant and acute; and some wish to learn that they may get profit from what they learn. It is ridiculous then to think that a person wishes to learn one thing, and will learn another; or further, that a man will make proficiency in that which he does not learn. But the many are deceived by this which deceived also the rhetorician Theopompus,This rhetorician or o