[Greek: adiaphora] (indifferentia, Cicero, Seneca, Epp. 82); things
indifferent, neither good nor bad; the same as [Greek: mesa].
[Greek: aischros] (turpis, Cic.), ugly; morally ugly.
[Greek: aitia], cause.
[Greek: aitiôdes], [Greek: aition], [Greek: to], the formal or formative
principle, the cause.
[Greek: akoinônêtos], unsocial.
[Greek: anaphora], reference, relation to a purpose.
[Greek: anypexairetôs], unconditionally.
[Greek: aporroia], efflux.
[Greek: aproaireta], [Greek: ta], the things which are not in our will
or power.
[Greek: archê], a first principle.
[Greek: atomoi] (corpora individua, Cic.), atoms.
[Greek: autarkeia] est quae parvo contenta omne id respuit quod abundat
(Cic.); contentment.
[Greek: autarkes], sufficient in itself; contented.
[Greek: aphormai], means, principles. The word has also other
significations in Epictetus. Index ed. Schweig.
[Greek: gignomena], [Greek: ta], things which are produced, come into
existence.
[Greek: daimôn], god, god in man, man's intelligent principle.
[Greek: diathesis], disposition, affection of the mind.
[Greek: diairesis], division of things into their parts, dissection,
resolution, analysis.
[Greek: dialektikê], ars bene disserendi et vera ac falsa dijudicandi
(Cic.).
[Greek: dialysis], dissolution, the opposite of [Greek: sygkrisis].
[Greek: dianoia], understanding; sometimes, the mind generally,
the whole intellectual power.
[Greek: dogmata] (decreta, Cic.), principles.
[Greek: dynamis noera], intellectual faculty.
[Greek: enkrateia], temperance, self-restraint.
[Greek: eidos] in divisione formae sunt, quas Graeci [Greek: eidê]
vocant; nostri, si qui haec forte tractant, species appellant (Cic.).
But [Greek: eidos] is used by Epictetus and Antoninus less exactly and
as a general term, like _genus_. Index Epict. ed. Schweig.--[Greek:
Hôs de ge ahi prôtai ousiai pros ta alla echousin, outô kai to eidos
pros to genos echei hypokeitai gar to eidos tô genei]. (Aristot. Cat.
c. 5.)
[Greek: eimarmenê] (fatalis necessitas, fatum, Cic.), destiny,
necessity.
[Greek: ekkliseis], aversions, avoidance, the turning away from
things; the opposite of [Greek: orexeiz.]
[Greek: empsycha, ta] things which have life.
[Greek: energeia], action, activity.
[Greek: ennoia], [Greek: ennoiai], notio, notiones (Cic.), or "notitiae
rerum;" notions of things. (Notionem appello quam Graeci tum [Greek:
ennoian], tum [Greek: prolêpsin], Cic.).
[Greek: enôsis], [Greek: ê], the unity.
[Greek: epistrophê], attention to an object.
[Greek: euthymia], animi tranquillitas (Cic.).
[Greek: eumenes], [Greek: to], [Greek: eumeneia], benevolence; [Greek:
eumenês] sometimes means well-contented.
[Greek: eunoia], benevolence.
[Greek: exousia], power, faculty.
[Greek: epakolouthêsin], [Greek: kata], by way of sequence.
[Greek: hêgemonikon], [Greek: to], the ruling faculty or part; principatus
(Cic.).
[Greek: theôrêmata], percepta (Cic.), things perceived, general
principles.
[Greek: kathêkein], [Greek: to], duty, "officium."
[Greek: kalos], beautiful.
[Greek: katalêpsis], comprehension; cognitio, perceptio, comprehensio
(Cic.).
[Greek: kataskeuê], constitution.
[Greek: katorthôseis, katorthômata]; recta, recte facta (Cic.); right
acts, those acts to which we proceed by the right or straight road.
[Greek: kosmos], order, world, universe.
[Greek: kosmos, ho olos], the universe, that which is the One and
the all (vi. 25).
[Greek: krima], a judgment.
[Greek: kyrieuon, to endon], that which rules within (iv. 1), the same
as [Greek: to hêgemonikon]. Diogenes Laertius vii., Zeno. [Greek:
hêgemonikon de einai to kyriôtaton tês psychês].
[Greek: logika, ta], the things which have reason.
[Greek: logikos], rational.
[Greek: logos], reason.
[Greek: logos spermatikos], seminal principle.
[Greek: mesa, ta], things indifferent, viewed with respect to
virtue.
[Greek: noeros], intellectual.
[Greek: nomos], law.
[Greek: nous], intelligence, understanding.
[Greek: oiêsis], arrogance, pride. It sometimes means in Antoninus
the same as [Greek: typhos]; but it also means "opinion."
[Greek: oikonomia] (dispositio, ordo, Cic.) has sometimes the peculiar
sense of artifice, or doing something with an apparent purpose
different from the real purpose.
[Greek: holon, to], the universe, the whole: [Greek: hê tôn olôn physis].
[Greek: onta, ta], things which exist; existence, being.
[Greek: orexis], desire of a thing, which is opposed to [Greek: ekklisis],
aversion.
[Greek: hormê], movement towards an object, appetite; appetitio,
naturalis appetitus, appetitus animi (Cic.).
[Greek: ousia], substance (vi. 49). Modern writers sometimes incorrectly
translate it "essentia." It is often used by Epictetus in the same
sense as [Greek: hylê]. Aristotle (Cat. c. 5) defines [Greek: ousia],
and it is properly translated "substantia" (ed. Jul. Pacius).
Porphyrius (Isag. c. 2): [Greek: hê ousia anôtatô ousa tô mêden pro
autês genos hên to genikôtaton].
[Greek: parakolouthêtikê dynamis, hê], the power which enables us
to observe and understand.
[Greek: peisis], passivity, opposed to [Greek: energeia]: also, affect.
[Greek: peristaseis], circumstances, the things which surround
us; troubles, difficulties.
[Greek: peprômenê, hê], destiny.
[Greek: proairesis], purpose, free will (Aristot. Rhet. i. 13).
[Greek: proaireta, ta], things which are within our will or power.
[Greek: proairetikon, to], free will.
[Greek: prothesis], a purpose, proposition.
[Greek: pronoia] (providentia, Cic.), providence.
[Greek: skopos], object, purpose.
[Greek: stoicheion], element.
[Greek: synkatathesis] (assensio, approbatio, Cic.), assent; [Greek:
synkatatheseis] (probationes, Gellius, xix. 1).
[Greek: synkrimata], things compounded (ii. 3).
[Greek: synkrisis], the act of combining elements out of which
a body is produced, combination.
[Greek: synthesis], ordering, arrangement (compositio).
[Greek: systêma], system, a thing compounded of parts which
have a certain relation to one another.
[Greek: hylê], matter, material.
[Greek: hylikon, to], the material principle.
[Greek: hypexairesis], exception, reservation; [Greek: meth'
hypexaireseôs], conditionally.
[Greek: hypothesis], material to work on; thing to employ the reason on;
proposition, thing assumed as matter for argument and to lead to
conclusions. (Quaestionum duo sunt genera; alterum infinitum, definitum
alterum. Definitum est, quod [Greek: hypothesin] Graeci, nos
_causam_: infinitum, quod [Greek: thesin] illi appellant, nos
_propositum_ possumus nominare. Cic. See Aristot. Anal. Post.
i. c. 2).
[Greek: hypokeimena, ta], things present or existing, vi. 4; or
things which are a basis or foundation.
[Greek: hypolêpsis], opinion.
[Greek: hypostasis], basis, substance, being, foundation (x. 5).
Epictetus has [Greek: to hypostatikon kai ousiôdes]. (Justinus
ad Diogn. c. 2.)
[Greek: hyphistasthai], to subsist, to be.
[Greek: phantasiai] (visus, Cic.); appearances, thoughts, impressions
(visa animi, Gellius, xix. 1): [Greek: phantasia esti
typôsis en psychê].
[Greek: phantasma], seems to be used by Antoninus in the same
sense as [Greek: phantasia]. Epictetus uses only [Greek: phantasia].
[Greek: phantaston], that which produces a [Greek: phantasia: phantaston
to tepsiêkos tên phantasian aisthêton]
[Greek: physis], nature.
[Greek: physis hê tôn olôn], the nature of the universe.
[Greek: psychê], soul, life, living principle.
[Greek: psychê logikê, noera], a rational soul, an intelligent soul