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ストア派

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^ Russell, Bertrand. A History of Western Philosophy, p. 253.
^ Charles Hartshorne and William Reese, "Philosophers Speak of God," Humanity Books, 1953 ch 4
^ Amos, H. (1982). These Were the Greeks. Chester Springs: Dufour Editions. ISBN 978-0-8023-1275-4. OCLC 9048254
^ Gilbert Murray, The Stoic Philosophy (1915), p.25. In Bertrand Russell, A History of Western Philosophy (1946).
^ Becker, Lawrence (2003). A History of Western Ethics. New York: Routledge. p. 27. ISBN 978-0-415-96825-6
^ A.A.Long, Hellenistic Philosophy, p.115.
^ ⇒[1] Stanford Encyclopedia of Philosophy: Susanne Bobzien, Ancient Logic
^ ⇒[2] Stanford Encyclopedia of Philosophy: Susanne Bobzien, Ancient Logic
^ Diogenes Laertius (2000). Lives of eminent philosophers. Cambridge, MA: Harvard University Press VII.49
^ Seneca, Epistles, lxv. 2.
^ Marcus Aurelius, Meditations, iv. 21.
^ Zeller 1931, p. 274.
^ Pagan Monotheism in Late Antiquity, Edited by Polymnia Athanassiadi, Michael Frede, CLARENDON PRESS ? OXFORD(1999), p. 8. "One way of justifying to themselves and to others their attachment to specific gods was to proclaim that what was really being worshipped under various names and historically sanctioned forms of cult was the one ineffable principle of all things. Unambiguously professed in a sentence like the following: ‘God being one, has many names’,12 this belief permeates Greek religious theory. The Stoic Cleanthes can thus address a fervent hymn to Zeus as a god with a definite historical personality, in which we encounter a monistic view of divinity.13 Indeed this may be the reason why this pagan prayer was selected by Stobaeus, along with a similar Orphic hymn to Zeus, for the anthology that he compiled for his son’s use and education"
^ Pagan Monotheism in Late Antiquity, Edited by Polymnia Athanassiadi, Michael Frede, CLARENDON PRESS ? OXFORD(1999), p. 19. "Platonists and Aristotelians defined God as absolutely immaterial and therefore transcending the world of the senses, while the Stoics taught that, though incorporeal, God displays a form of materiality, but of a very subtle and literally ethereal nature, and likened him to intelligible light or fire. Yet, as is argued in the second chapter of this volume, both had a monotheistic view, and the Christians, who drew on Greek philosophy for the formulation of their own theology, recognized this. Of the two views on offer orthodox Christianity opted for the first, without however being able to reject the Stoic position altogether, as Tertullian’s rhetorical question testifies: ‘for who will deny that God is a body, though he is a spirit?’48 This ambiguity is even more clearly present in pagan theological literature, which combines belief in a transcendental God with the worship of the Sun seen as the representation of God in this world."
^ a b Pagan Monotheism in Late Antiquity, Edited by Polymnia Athanassiadi, Michael Frede, CLARENDON PRESS ? OXFORD(1999), pp. 43-44. "the Platonists, the Peripatetics, and the Stoics do not just believe in one highest god, they believe in something which they must take to be unique even as a god. For they call it ‘God’ or even ‘the God’, as if in some crucial way it was the only thing which deserved to be called ‘god’. If, thus, they also believe that there are further beings which can be called ‘divine’ or ‘god’, they must have thought that these further beings could be called ‘divine’ only in some less strict, diminished, or derived sense. Second, the Christians themselves speak not only of the one true God, but also of a plurality of beings which can be called ‘divine’ or ‘god’; for instance, the un-fallen angels or redeemed and saved human beings."
^ Pagan Monotheism in Late Antiquity, Edited by Polymnia Athanassiadi, Michael Frede, CLARENDON PRESS ? OXFORD(1999), p. 53. "Nevertheless, this clearly means that only Zeus satisfies the criterion for being a god fully, whereas all other gods only satisfy the criterion by not insisting on strict indestructibility, but by accepting a weak form of immortality. It is only in this diminished sense that things other than Zeus can be called ‘god’. More importantly, though, these other gods only exist because the God has created them as part of his creation of the best possible world, in which they are meant to play a certain role. The power they thus have is merely the power to do what the God has fated them to do. They act completely in accordance with the divine plan......It is very clear in their case, even more so than in Aristotle’s, that these further divine beings are radically dependent on the God and only exist because they have a place in the divine order of things. Far from governing the universe or having any independent share in its governance, they only share in the execution of the divine plan; they are not even immortal, strictly speaking. Theirs is a rather tenuous divinity."
^ Pagan Monotheism in Late Antiquity, Edited by Polymnia Athanassiadi, Michael Frede, CLARENDON PRESS ? OXFORD(1999), p. 51. "But the Stoics not only think that all beings are material or corporeal, they also, more specifically, identify God or Zeus with a certain kind of fire which is supposed to be intelligent, active, and creative. So perhaps we have to assume that the Stoics distinguish two aspects of the fiery substance which is Zeus, two aspects, though, which in reality are never separated, namely its divine, creative character, and its material character. Thus God and Zeus are the same to the extent that Zeus is active, creative, intelligent. Now the Stoics also believe that the world is a rational animal that periodically turns entirely into the fiery substance which is Zeus. What happens is that the reason of this animal is itself constituted by this fiery substance, and that this reason slowly consumes and absorbs into itself the soul and the body of the world. Thus, in this state of conflagration, the world, the reason of the world, and Zeus completely coincide."
^ “ ⇒Passion”. Merriam-Webster. Encyclopadia Britannica. 2011年1月29日閲覧。
^ Graver, Margaret (2009). Stoicism and Emotion. Chicago: University of Chicago Press. ISBN 978-0-226-30558-5. OCLC 430497127
^ Seddon, Keith (2005). Epictetus' Handbook and the Tablet of Cebes. New York: Routledge. p. 217. ISBN 978-0-415-32451-9. OCLC 469313282
^ a b Don E. Marietta, (1998), Introduction to ancient philosophy, pages 153-4. Sharpe
^ "Cato's suicide in Plutarch AV Zadorojnyi" (Document). The Classical Quarterly. 2007 {{cite document}}: 不明な引数|url=は無視されます。 (説明)
^ William Braxton Irvine, (2009), A guide to the good life: the ancient art of Stoic joy, Oxford University Press, p. 200.
^ Davidson, A.I. (1995) Pierre Hadot and the Spiritual Phenomenon of Ancient Philosophy, in Philosophy as a Way of Life, Hadot, P. Oxford Blackwells pp. 9-10.
^ Hadot, P. (1992) La Citadelle interieure. Introduction aux Pensees de Marc Aurele. Paris, Fayard, pp. 106-115.
^ Hadot, P (1987) Exercices spirituels et philosophie antique. Paris, 2nd edn, p. 135.
^ Mac Suibhne, S. (2009). “'Wrestle to be the man philosophy wished to make you': Marcus Aurelius, reflective practitioner”. Reflective Practice 10 (4): 429?436. doi:10.1080/14623940903138266.
^ Robertson, D (2010). The Philosophy of Cognitive-Behavioral Therapy: Stoicism as Rational and Cognitive Psychotherapy. London: Karnac. ISBN 978-1-85575-756-1. https://books.google.co.uk/books?id=XsOFyJaR5vEC&lpg=&hl=en
^ Epictetus, Discourses, ii. 5. 26
^ Epictetus, Discourses, i. 9. 1
^ Seneca, Moral letters to Lucilius, Letter 47: On master and slave, 10, circa 65 AD.
^ “ ⇒On the Duties of the Clergy”. www.newadvent.org. 2017年3月1日閲覧。
^ Aurelius, Marcus (1964). Meditations. London: Penguin Books. p. 26. ISBN 978-0-140-44140-6. https://archive.org/details/meditations0000marc_m9z0
^ a b Marcus Aurelius (1964). Meditations. London: Penguin Books. p. 25. ISBN 978-0-140-44140-6. https://archive.org/details/meditations0000marc_m9z0
^ a b c Ferguson, Everett. Backgrounds of Early Christianity. 2003, page 368.

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