[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: aitiodes], [Greek: aition], [Greek: to], the formal or formative principle, the cause.
[Greek: akoinonetos], unsocial.
[Greek: anaphora], reference, relation to a purpose.
[Greek: anypexairetos], unconditionally.
[Greek: aporroia], efflux.
[Greek: aproaireta], [Greek: ta], the things which are not in our will or power.
[Greek: arche], 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: daimon], 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: dialektike], 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: eide]
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: Hos de ge ahi protai ousiai pros ta alla echousin, outo kai to eidos pros to genos echei hypokeitai gar to eidos to genei]. (Aristot. Cat.
c. 5.)
[Greek: eimarmene] (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: prolepsin], Cic.).
[Greek: enosis], [Greek: e], the unity.
[Greek: epistrophe], attention to an object.
[Greek: euthymia], animi tranquillitas (Cic.).
[Greek: eumenes], [Greek: to], [Greek: eumeneia], benevolence; [Greek: eumenes] sometimes means well-contented.
[Greek: eunoia], benevolence.
[Greek: exousia], power, faculty.
[Greek: epakolouthesin], [Greek: kata], by way of sequence.
[Greek: hegemonikon], [Greek: to], the ruling faculty or part; principatus (Cic.).
[Greek: theoremata], percepta (Cic.), things perceived, general principles.
[Greek: kathekein], [Greek: to], duty, "officium."
[Greek: kalos], beautiful.
[Greek: katalepsis], comprehension; cognitio, perceptio, comprehensio (Cic.).
[Greek: kataskeue], constitution.
[Greek: katorthoseis, katorthomata]; 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 hegemonikon]. Diogenes Laertius vii., Zeno. [Greek: hegemonikon de einai to kyriotaton tes psyches].
[Greek: logika, ta], the things which have reason.