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The word rhei (ρέι, cf. rheology) is the Greek word for "to stream"; according to Plato's Cratylus, it is related to the etymology of Rhea. πάντοτε ζητεῖν τὴν ἀλήθειαν pántote zeteῖn tḕn alḗtheian "ever seeking the truth" — Diogenes Laërtius, Lives of Eminent Philosophers [24] — a characteristic of ...
De Tranquillitate Animi (On the tranquility of the mind / on peace of mind) is a Latin work by the Stoic philosopher Seneca (4 BC–65 AD). The dialogue concerns the state of mind of Seneca's friend Annaeus Serenus, and how to cure Serenus of anxiety , worry and disgust with life.
In the Eastern Orthodox Christian mystical tradition of hesychasm, hesychia refers to a state of stillness and peace that is obtained through extreme ascetical struggle, prayer, and the constant contemplation of God. The attainment of hesychia is a central theme discussed in hesychast literature.
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The verb form of the word "agape" goes as far back as Homer. In a christian context, agape means "love: esp. unconditional love, charity; the love of God for person and of person for God". [3] Agape is also used to refer to a love feast. [4] The christian priest and philosopher Thomas Aquinas describe agape as "to will the good of another". [5]
In Epicureanism, ataraxia comes from freedom from pain and fear and results in a life full of tranquility, imperturbability, and without trouble. The main difference between these terms is how it is achieved. Apatheia was seen as a byproduct of living a virtuous life and was not a goal for Stoics to directly attempt to achieve.
The necklace gave peace and held Harmonia's powers in it, which is what made it cursed. Harmonia is also rationalized as closely allied to Aphrodite Pandemos , the love that unites all people, the personification of order and civic unity, corresponding to the Roman goddess Concordia .
In terms of its etymology, eudaimonia is an abstract noun derived from the words eû (good, well) and daímōn (spirit or deity). [2]Semantically speaking, the word δαίμων (daímōn) derives from the same root of the Ancient Greek verb δαίομαι (daíomai, "to divide") allowing the concept of eudaimonia to be thought of as an "activity linked with dividing or dispensing, in a good way".