Allie Anderson
DND Sct 13
Allie Anderson /
- Created on 2021-10-21 03:28:33
- Modified on 2021-10-21 04:12:21
- Aligned by Allie Anderson
Latin
English
Quid ? miserius quam omnino numquam fuisse ? ita , qui nondum nati sunt , miseri iam sunt , quia non sunt , et nos , si post mortem miseri futuri sumus , miseri fuimus ante quam nati , ego autem non commemini , ante quam sum natus , me miserum ; tu si meliore memoria es , velim scire , ecquid de te recordere .
Ita iocaris , quasi ego dicam eos miseros , qui nati non sint , et non eos miseros , qi mortui sunt .
Esse ergo eos dicis .
Immo , quia non sint , cum fuerint , eo miseros esse .
Ita iocaris , quasi ego dicam eos miseros , qui nati non sint , et non eos miseros , qi mortui sunt .
Esse ergo eos dicis .
Immo , quia non sint , cum fuerint , eo miseros esse .
M
.
[
13
]
L
What
,
more
so
than
not
to
have
existed
at
all
?
therefore
,
those
who
are
not
yet
born
,
are
miserable
because
they
are
not
;
and
we
ourselves
,
if
we
are
to
be
miserable
after
death
,
were
miserable
before
we
were
born
:
but
I
do
not
remember
that
I
was
miserable
before
I
was
born
;
and
I
should
be
glad
to
know
,
if
your
memory
is
better
,
what
you
recollect
of
yourself
before
you
were
born
.
[ 7 . ] A . You are pleasant ; as if I had said that those men are miserable who are not born , and not that they are so who are dead .
M . You say , then , that they are so ?
A . Yes , I say that because they no longer exist after having existed , they are miserable .
[ 7 . ] A . You are pleasant ; as if I had said that those men are miserable who are not born , and not that they are so who are dead .
M . You say , then , that they are so ?
A . Yes , I say that because they no longer exist after having existed , they are miserable .
Alignment for Nov 4
Allie Anderson /
- Created on 2021-11-03 19:22:19
- Modified on 2021-11-03 20:40:06
- Aligned by Allie Anderson
English
Latin
for this is the first thing they lay down , Whatever is asserted , ( for that is the best way that occurs to me , at the moment , of rendering the Greek term , ἀξίομα , if I can think of a more accurate expression hereafter I will use it , ) is asserted as being either true or false . When , therefore , you say , " Miserable M . Crassus , " you either say this , " M . Crassus is miserable , " so that some judgment may be made whether it is true or false , or you say nothing at all .
Well , then , I now own that the dead are not miserable , since you have drawn from me a concession , that they who do not exist at all , cannot be miserable .
Well , then , I now own that the dead are not miserable , since you have drawn from me a concession , that they who do not exist at all , cannot be miserable .
in
primis
enim
hoc
traditur
:
omne
pronuntiatum
(
sic
enim
mihi
in
praesentia
occurrit
ut
appellarem
axioma
,
—
utar
post
alio
,
si
invenero
melius
)
id
ergo
est
pronuntiatum
,
quod
est
verum
aut
falsum
.
cum
igitur
dicis
:
'
miser
M
.
Crassus
'
,
aut
hoc
dicis
:
'
miser
est
Crassus
'
,
ut
possit
iudicari
,
verum
id
falsumne
sit
,
aut
nihil
dicis
omnino
.
Age , iam concedo non esse miseros , qui mortui sint , quoniam extorsisti , ut faterer , qui omnino non essent , eos ne miseros quidem esse posse .
Age , iam concedo non esse miseros , qui mortui sint , quoniam extorsisti , ut faterer , qui omnino non essent , eos ne miseros quidem esse posse .
Ugarit due 11/18
Allie Anderson /
- Created on 2021-11-18 03:30:34
- Modified on 2021-11-18 04:47:43
- Aligned by Allie Anderson
Latin
English
sed haec quidem quae dixi , cor , cerebrum , animam , ignem volgo , reliqua fere singuli . ut multo ante veteres , proxime autem Aristoxenus , musicus idemque philosophus , ipsius corporis intentionem quandam , velut in cantu et fidibus quae harmonia dicitur : sic ex corporis totius natura et figura varios motus cieri tamquam in cantu sonos . Xenocrates animi figuram et quasi corpus negavit esse ullum , numerum dixit esse , cuius vis , ut iam ante Pythagorae visum erat , in natura maxuma esset . eius doctor Plato triplicem finxit animum , cuius principatum , id est rationem , in capite sicut in arce posuit , et duas partes parere voluit , iram et cupiditatem , quas locis disclusit : iram in pectore , cupiditatem subter praecordia locavit .
Now
the
views
I
have
mentioned
,
that
the
soul
is
heart
,
brain
,
life
or
fire
are
those
ordinarily
held
:
the
remaining
views
are
as
a
rule
peculiar
to
individual
thinkers
,
just
as
philosophers
of
old
held
individual
views
long
ago
,
but
nearest
in
date
to
our
time
there
was
Aristoxenus
,
musician
as
well
as
philosopher
,
who
held
the
soul
to
be
a
special
tuning-up
of
the
natural
body
analogous
to
that
which
is
called
harmony
in
vocal
and
instrumental
music
;
answering
to
the
nature
and
conformation
of
the
whole
body
,
vibrations
of
different
kinds
are
produced
just
as
sounds
are
in
vocal
music
:
this
thinker
has
not
gone
outside
the
limits
of
his
own
art
,
but
all
the
same
he
has
made
a
contribution
of
value
,
the
proper
meaning
of
which
had
long
before
been
plainly
stated
by
Plato
.
Xenocrates
denied
that
the
soul
had
form
or
any
substance
,
but
said
that
it
was
number
,
and
the
power
of
number
,
as
had
been
held
by
Pythagoras
long
before
,
was
the
highest
in
nature
.
His
teacher
Plato
imagined
the
soul
to
be
of
three-fold
nature
;
the
sovereign
part
,
that
is
reason
,
he
placed
in
the
head
as
the
citadel
,
and
the
other
two
parts
,
anger
and
desire
,
he
wished
to
be
subservient
,
and
these
he
fixed
in
their
places
,
anger
in
the
breast
and
desire
below
the
diaphragm
.
Final Project LATN 218
Allie Anderson /
- Created on 2021-12-08 21:06:17
- Modified on 2021-12-10 00:25:58
- Aligned by Allie Anderson
Section 13, book 2 of Tusculan Disputations by Cicero
Latin
English
Haec est copia verborum , quod omnes uno verbo ‘malum’ appellamus , id tot modis posse dicere . Definis tu Mihi , non tollis dolorem
cum dicis asperum , contra naturam , vix quod ferri tolerarique possit nec mentiris : sed re Succumbere non oportebat verbis gloriantem . ‘Nihil bonum , nisi quod honestum , nihil malum , nisi quod turpe . ’ Optare hoc quidem est non docere .
Illud et melius et verius , omnia , quae natura aspernetur , in malis esse , quae adiscascat , in bonis . Hoc posito et verborum concertatione sublata tantum tamen excellet illud , quod recte amplexantur isti , - quod honestum , quod rectum , quod decorum appellamus , quod idem interdum virtutis nomine amplectimur- ut omnia praeterea , quae bona corporis et fortunae putantur , perexigua et minuta videantur , nec malum ullum , ne si in unum locum quidem conlata omnia sint , cum turpitudinis malo compatanda . Quare si , ut initio concessisti , turpitudo peius est quam dolor , nihil est plane dolor . Nam dum tibi turpe nec dignum viro videbitur gemere , eiulare , lamentari , fragngi debilitari dolore , dum honestas , dum dignitas , dum decus aderit , tuque in ea intuens te continebis , cedet profecto virtuti dolor et animi inductione languescet .
Aut enim nulla virtus est aut contemnendus omnis dolr . Prudentiamne vis esse , sine qua ne intelliegi quidem ulla virtus potest ? Quid ergo ? Ea patienturne te quicquam facere nihil proficientem et frustra laborantem , an temperantia sinet te inmoderate facere quicquam , an coli iustitia poterit ab homine propter vim doloris enuntiante commissa , prodente conscios , multa officia relinquente ? Quid ? Fortitudini comitibusque eius , magnitudini animi , gravitati , patientiae , rerum humanarum despicientiae quo modo respondebis ? Adflictusne et iacens et lamentabili voce deplorans audies : ‘O virum fortem ! Te vero ita adfectum ne virum quidem quisquam dixerit . Amittenda igitur fortitudo est aut sepeliendus dolor .
cum dicis asperum , contra naturam , vix quod ferri tolerarique possit nec mentiris : sed re Succumbere non oportebat verbis gloriantem . ‘Nihil bonum , nisi quod honestum , nihil malum , nisi quod turpe . ’ Optare hoc quidem est non docere .
Illud et melius et verius , omnia , quae natura aspernetur , in malis esse , quae adiscascat , in bonis . Hoc posito et verborum concertatione sublata tantum tamen excellet illud , quod recte amplexantur isti , - quod honestum , quod rectum , quod decorum appellamus , quod idem interdum virtutis nomine amplectimur- ut omnia praeterea , quae bona corporis et fortunae putantur , perexigua et minuta videantur , nec malum ullum , ne si in unum locum quidem conlata omnia sint , cum turpitudinis malo compatanda . Quare si , ut initio concessisti , turpitudo peius est quam dolor , nihil est plane dolor . Nam dum tibi turpe nec dignum viro videbitur gemere , eiulare , lamentari , fragngi debilitari dolore , dum honestas , dum dignitas , dum decus aderit , tuque in ea intuens te continebis , cedet profecto virtuti dolor et animi inductione languescet .
Aut enim nulla virtus est aut contemnendus omnis dolr . Prudentiamne vis esse , sine qua ne intelliegi quidem ulla virtus potest ? Quid ergo ? Ea patienturne te quicquam facere nihil proficientem et frustra laborantem , an temperantia sinet te inmoderate facere quicquam , an coli iustitia poterit ab homine propter vim doloris enuntiante commissa , prodente conscios , multa officia relinquente ? Quid ? Fortitudini comitibusque eius , magnitudini animi , gravitati , patientiae , rerum humanarum despicientiae quo modo respondebis ? Adflictusne et iacens et lamentabili voce deplorans audies : ‘O virum fortem ! Te vero ita adfectum ne virum quidem quisquam dixerit . Amittenda igitur fortitudo est aut sepeliendus dolor .
Here
are
many
words
to
express
that
by
so
many
different
forms
,
which
we
call
by
the
single
word
,
evil
.
You
are
defining
pain
,
instead
of
removing
it
,
when
you
say
,
it
is
disagreeable
,
unnatural
,
scarcely
possible
to
be
endured
or
borne
:
nor
are
you
wrong
in
saying
so
;
but
the
man
who
vaunts
himself
in
such
a
manner
should
not
give
way
in
his
conduct
,
if
it
be
true
that
nothing
is
good
but
what
is
honest
,
and
nothing
evil
but
what
is
disgraceful
.
This
would
be
wishing
,
not
proving
.
This argument is a better one , and has more truth in it , that all things which nature abhors are to be looked upon as evil ; that those which she approves of , are to be considered as good : for when this is admitted , and the dispute about words removed , that which they with reason embrace , and which we call honest , right , becoming , and sometimes include under the general name of virtue , appears so far superior to everything else , that all other things which are looked upon as the gifts of fortune , or the good things of the body , seem trifling and insignificant : and no evil whatever , nor all the collective body of evils together , appears to be compared to the evil of infamy . Therefore , if , as you granted in the beginning , infamy is worse than pain , pain is certainly nothing ; for while it appears to you base and unmanly to groan , cry out , lament , or faint under pain - while you cherish notions of probity , dignity , honour , and keeping your eye on them , refrain yourself - pain will certainly yield to virtue , and by the influence of imagination , will lose its whole force .
For you must either admit that there is no such thing as virtue , or you must despise every kind of pain . Will you allow of such a virtue as prudence , without which no virtue whatever can even be conceived ? What then ? will that suffer you to labour and take pains to no purpose ? Will temperance permit you to do anything to excess ? Will it be possible for justice to be maintained by one who through the force of pain discovers secrets , or betrays his confederates , or deserts many duties of life ? Will you act in a manner consistently with courage , and its attendants , greatness of soul , resolution , patience , and contempt for all worldly things ? Can you hear yourself called a great man , when you lie grovelling , dejected , and deploring your condition , with a lamentable voice ; no one would call you even a man , while in such a condition : you must therefore either abandon all pretensions to courage , or else pain must be put out of the question .
This argument is a better one , and has more truth in it , that all things which nature abhors are to be looked upon as evil ; that those which she approves of , are to be considered as good : for when this is admitted , and the dispute about words removed , that which they with reason embrace , and which we call honest , right , becoming , and sometimes include under the general name of virtue , appears so far superior to everything else , that all other things which are looked upon as the gifts of fortune , or the good things of the body , seem trifling and insignificant : and no evil whatever , nor all the collective body of evils together , appears to be compared to the evil of infamy . Therefore , if , as you granted in the beginning , infamy is worse than pain , pain is certainly nothing ; for while it appears to you base and unmanly to groan , cry out , lament , or faint under pain - while you cherish notions of probity , dignity , honour , and keeping your eye on them , refrain yourself - pain will certainly yield to virtue , and by the influence of imagination , will lose its whole force .
For you must either admit that there is no such thing as virtue , or you must despise every kind of pain . Will you allow of such a virtue as prudence , without which no virtue whatever can even be conceived ? What then ? will that suffer you to labour and take pains to no purpose ? Will temperance permit you to do anything to excess ? Will it be possible for justice to be maintained by one who through the force of pain discovers secrets , or betrays his confederates , or deserts many duties of life ? Will you act in a manner consistently with courage , and its attendants , greatness of soul , resolution , patience , and contempt for all worldly things ? Can you hear yourself called a great man , when you lie grovelling , dejected , and deploring your condition , with a lamentable voice ; no one would call you even a man , while in such a condition : you must therefore either abandon all pretensions to courage , or else pain must be put out of the question .