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Often appears with: justice as a virtue · education and the training of the young · religious persecution and toleration · logic, method, and demonstration · judges and legal authority · diogenes · crime and punishment · trial of the five hundred · thinking-shop fire · the passions and the emotions · the fear of death · temperance and self-mastery
Usually: argument (6) · exhortation (6) · narrative (2) · reflection (2) · the test or trial (2) · detachment (2) · indignation (2) · lament (2) · reverence (2) · verse (1)
“The first and most necessary place (part, [Greek: topos]) in philosophy is the use of theorems (precepts, [Greek: theoraemata]), for instance, that we must not lie; the second part is that of demonstrations, for instance, How is it proved that we ought not to lie?” Epictetus (translated by George Long), A Selection from the Discourses of Epictetus with th · observation
“And become my adviser, whether I shall bring an action and prosecute them, or whatever you think. You advise me rightly, not permitting me to get up a lawsuit, but as soon as possible to set fire to the house of the prating fellows.” Aristophanes, The Clouds · insight
“Strep. For what has come into your heads that you acted insolently toward the gods, and pried into the seat of the moon?” Aristophanes, The Clouds · precept
“Indeed, I used to think, as I think now, that there is only one God, master of all nature.” Voltaire, Voltaire's Philosophical Dictionary · insight
Locke contends that personal identity cannot rest on the identity of substance or animal but only on consciousness, arguing that Socrates can’t be the same person without shared consciousness.
24. But is not a man drunk and sober the same person? why else is he punished for the fact he commits when drunk, though he be never afterwards conscious of it? Just as much the same person as a man that walks, and does other things in his sleep, is the same person, and is answerable for any mischief he shall do in it. Human laws punish both, with a justice suitable to THEIR way of knowledge;—because, in these cases…
Strepsiades repents, blames Socrates and Chaerephon, and orders Xanthias to destroy the “thinking-shop”; the house is set on fire, and Socrates and Chaerephon cower inside while Strepsiades calls them to punishment.
Phid. There is not, no; for Vortex reigns having expelled Jupiter. Strep. He has not expelled him; but I fancied this, on account of this Vortex here. Ah me, unhappy man! When I even took you who are of earthenware for a god. Phid. Here rave and babble to yourself. [Exit Phidippides] Strep. Ah me, what madness! How mad, then, I was when I ejected the gods on account of Socrates! But O dear Her…
Socrates recounts how priests and sophists rallied against him: disciples’ mockery of his hidden-currier father triggered broader accusations, he was convicted for denying that planets are gods, and he died by poison at seventy.
but I know only this name of Anitus. I do not know precisely who was the scoundrel who calumniated you, and who succeeded in having you condemned to take hemlock." "Since my adventure," replied Socrates, "I have never thought about that man; but seeing that you make me remember it, I have much pity for him. He was a wicked priest who secretly conducted a business in hides, a trade reputed shameful among us. He sent …
Using Socrates as an example, he argues that stronger forces can seize bodies but cannot “hurt” the person’s principles; philosophy should prove its claims in real action.
him? And what does Socrates say? “Anytus and Melitus can kill me, but they cannot hurt me.” And further, he says, “If it so pleases God, so let it be.” But show me that he who has the inferior principles overpowers him who is superior in principles. You will never show this, nor come near showing it; for this is the law of nature and of God that the superior shall always overpower the inferior. In what? In that in w…
Epictetus continues that fears about receiving or pleasing others are misplaced, urging confident truthful speech based on practiced skill, and rebuking armchair theorizing instead of real governance.
(out of his power). But Zeno did not want to please Antigonus; for no man who is skilled in any art wishes to please one who has no such skill. Should I try to please you? Why? I suppose, you know the measure by which one man is estimated by another. Have you taken pains to learn what is a good man and what is a bad man, and how a man becomes one or the other? Why then are you not good yourself? How, he replies, am …
He advises solitary-minded self-examination, rooting out pride and distrust through inquiry (following Socrates), and rejecting status claims by judging real virtues instead.
conformably to nature: but not ... Practise sometimes a way of living like a person out of health that you may at some time live like a man in health. CERTAIN MISCELLANEOUS MATTERS.—As bad tragic actors cannot sing alone, but in company with many, so some persons cannot walk about alone. Man, if you are anything, both walk alone and talk to yourself, and do not hide yourself in the chorus. Examine a little at last, …
Epictetus outlines a hierarchy of philosophical topics—first living by precepts, then proving them, then explaining proof—then gives vows of acceptance of Zeus/Destiny and an example of refusing harm from Anytus and Meletus.
The first and most necessary place (part, [Greek: topos]) in philosophy is the use of theorems (precepts, [Greek: theoraemata]), for instance, that we must not lie; the second part is that of demonstrations, for instance, How is it proved that we ought not to lie? The third is that which is confirmatory of these two, and explanatory, for example, How is this a demonstration? For what is demonstration, what is consequ…
In verse, the speaker lays out an ideal rhetorical life: disciplined, frugal study; avoiding courtly and corrupt clients; learning in youth; then mastering Socrates and finally using Demosthenes’ “weapons.”
"The man who emerges with fame, from the school of stern art, Whose mind gropes for lofty ideals, to bring them to light, Must first, under rigid frugality, study his part; Nor yearn for the courts of proud princes who frown in their might: Nor scheme with the riff-raf, a client in order to dine, Nor can he with evil companions his wit drown in wine Nor sit, as a hireling, applauding an actor's grimace. But, w…
Seneca says a person cannot be worsted by benefits when he is willing to repay even if unable, and he argues there is no disgrace in being unable to return kindness from kings, parents, or incomparable philosophers.
was far more powerful, far richer even than Alexander, who then possessed everything; for there was more that Diogenes could refuse to receive than that Alexander was able to give. V. It is not disgraceful to be worsted by these men, for I am not the less brave because you pit me against an invulnerable enemy, nor does fire not burn because you throw into it something over which flames have no power, nor does iron l…
He claims the wise man’s mind encompasses all things though public registers may rate him as having no property, and he praises Demetrius as a model of constant, inimitable wisdom.
greater man to refuse this reward than to earn it? for many have taken away the landmarks of other men's property, but no one sets up limits to his own. VIII. When, then, we consider that the mind of the truly wise man has power over all things and pervades all things, we cannot help declaring that everything is his, although, in the estimation of our common law, it may chance that he may be rated as possessing no p…
Epictetus reframes fear of hunger as fear of dependent luxury, then models a life without it, praising examples like Socrates, Diogenes, and Cleanthes as ways to be bold through what cannot be taken.
do it to myself; and if you will have me say that I do it to you also, I tell you that I do it as to my kitchen pot. 3. This is no selfishness; for every living creature is so made that it doth all things for its own sake. For the sun doth all things for his own sake, and so, moreover, even Zeus himself. But when He will be Raingiver and Fruitgiver and Father of Gods and men, thou seest that He may not do these work…