Dante
Athens, Attiki, Greece
The main characteristics of the body are sensations (aisthēseis) and the suffering states of body matter, which the Greeks called pāthē, which is not quite correctly translated as "passions". In the view of Marcus Aurelius and the Stoics, these suffering states, along with impulses and a passionate craving for something, cause incorrect modifications of the soul, and therefore they must also be overcome with the help of a guiding principle located above them, in the head. Pāthē, or the suffering states of the matter of the body that lead to incorrect modifications of the soul, are anger, sadness, lust, and fear. The rest of the suffering states were less dangerous from the Stoic point of view. The sensations peculiar to the body (aisthesis) are designed to reflect the world through sensory impressions. In 6.28, Marcus Aurelius defines death as the cessation of the imprinting of the world by sensations, the cessation of the convulsive twitching of impulses, the cessation of the service of the flesh. If Marcus Aurelius has such an unflattering opinion of the soul, then there is nothing to say about the body. For him, it is a bag of bloody filth and stench (8,38). His contempt for the body is expressed much more sharply than in orthodox stoicism. The strange thing is that Marcus Aurelius, unlike the rest of the Stoics, considers sensations not to be parts of the soul (the Stoics considered the five senses to be parts of the soul), but properties of the body. And it is equally strange that he also perceives passions, vices, pleasures, and sufferings as states of the body rather than of the soul, because when he recalls Aristippus' definition of pleasure and suffering as smooth in the case of pleasure and abrupt in the case of suffering, he always speaks of smooth and abrupt movement. in the body, not in the soul.
The main characteristics of the body are sensations (aisthēseis) and the suffering states of body matter, which the Greeks called pāthē, which is not quite correctly translated as "passions". In the view of Marcus Aurelius and the Stoics, these suffering states, along with impulses and a passionate craving for something, cause incorrect modifications of the soul, and therefore they must also be overcome with the help of a guiding principle located above them, in the head. Pāthē, or the suffering states of the matter of the body that lead to incorrect modifications of the soul, are anger, sadness, lust, and fear. The rest of the suffering states were less dangerous from the Stoic point of view. The sensations peculiar to the body (aisthesis) are designed to reflect the world through sensory impressions. In 6.28, Marcus Aurelius defines death as the cessation of the imprinting of the world by sensations, the cessation of the convulsive twitching of impulses, the cessation of the service of the flesh. If Marcus Aurelius has such an unflattering opinion of the soul, then there is nothing to say about the body. For him, it is a bag of bloody filth and stench (8,38). His contempt for the body is expressed much more sharply than in orthodox stoicism. The strange thing is that Marcus Aurelius, unlike the rest of the Stoics, considers sensations not to be parts of the soul (the Stoics considered the five senses to be parts of the soul), but properties of the body. And it is equally strange that he also perceives passions, vices, pleasures, and sufferings as states of the body rather than of the soul, because when he recalls Aristippus' definition of pleasure and suffering as smooth in the case of pleasure and abrupt in the case of suffering, he always speaks of smooth and abrupt movement. in the body, not in the soul.
Actuellement hors ligne
Welcome to my profile/// PC SPECS
1. It is necessary to take into account not only the fact that every day life decreases and a smaller part of it remains, but it is also necessary to take into account that if someone lives to a ripe old age, it is unknown whether he will then have the same mental strength to comprehend things and observations aimed at the knowledge of divine and human affairs.. After all, if [a person] starts to get dumb, the ability to breathe, eat, imagine, rush, and everything else like that will not disappear, but the ability to manage oneself wisely, accurately determine the right number of responsibilities[55], dissect initial ideas and monitor whether it's time to leave life, and everything else. what absolutely cannot do without a trained mind fades away earlier [than the ability to breathe and eat fades away in old age]. Therefore, one should hurry not only because death is hourly getting closer, but also because comprehension and comprehension of the connection of things is weakening faster [than all other abilities].

2. It should also be noted that even in what accompanies phenomena that occur in harmony with nature, there is a certain charm and attractiveness. So, when baking bread, some of it cracks, and therefore these cracks, although they contradict the goals of baking to a certain extent, are still somehow appropriate and especially excite the appetite. Again, figs burst at the very last moment of ripening. And in overripe olives, their very proximity to rotting gives the fruit a peculiar charm. The ears of corn bowing to the ground, the frowning forehead of a lion, the foam flowing from the mouth of a boar, and much more, if considered on their own, are far from beautiful, but because they are associated with phenomena occurring in harmony with nature, they acquire their beauty and attract the soul, so that if someone is receptive and has a deeper understanding of what is happening in the [world] as a whole, almost nothing of the secondary phenomena will seem unrelated to some pleasantness. He will look at a real animal's mouth with no less pleasure than the one that painters and sculptors depict in imitation of [nature]. With his intelligent gaze, he will be able to notice a certain completeness and beauty of the appearance of an old woman and an old man, and charm in children; and many things of this kind will open to him, obvious not to everyone, but only to those who are closely related to nature and its works.

3. Hippocrates, who cured many diseases, fell ill and died. The Chaldeans predicted death to many, but then fate overtook them. Alexander [the Great], Pompey and Gaius [Julius] Caesar, who so many times destroyed cities to the ground and killed many tens of thousands of horsemen and footmen in battle, once died himself. Heraclitus, who philosophized so much about igniting the world, died with his insides filled with water and covered in manure.[57] Democritus was killed by a lice–borne disease,[58] Socrates was killed by parasites of another kind[59]. What happens? You boarded [the ship], sailed, arrived [at the harbor] – disembark. If you have sailed into another life, then everything is full of gods. If you lose the ability to feel [after death], then you will cease [in this case] to experience suffering and pleasure and to please the container, which becomes worse the better the steward. For he is the mind and the demon, and it is the earth and the bloody mud.


PC SPECS
Gaming Monitor: Odyssey OLED G6 G60SD
Monitor Mount: AVLT Single Monitor Mount
PC Specs
GPU: Gigabyte GeForce RTX 4070TI
CPU: Intel(R) Core(TM) i9-12900KS
RAM: Kingston FURY Renegade RGB 64GB (2x32GB) 3200MHz DDR4
Water Cooling: ASUS ROG Strix LC 360

love games1
Jeu favori
52
Heures de jeu
19
Succès
[322 mafia] PAPIROSIK 23 juin à 10h35 
Ногой он играет. Тебе дали полный спейс, ты насосал хуйца на линии и что-то еще высираешь в чат. Хоть немного задумайся, насколько ты ебанат
mamoru 守る 7 juin à 17h34 
На паке конечно еблан, но на 3 поз линию ты стоишь хуже чем челы на рыцарях
Crook 27 mai à 2h19 
СЫН БЛЯДИ, НАСТОЛЬКО ХУЕВУЮ ЛЕГУ Я ЕЩЕ НЕ ВИДЕЛ
Alterego_exe 26 mai à 15h21 
худший игрок за последний год из всех что я видел..буквально не нажать ни одну кнопку за игру.это результат...вп
Дед внутри 8 mai à 12h33 
+rep
Sc0rpi0n_PL 28 janv. à 15h05 
+ rep good copy of me hahahga