The five days debate at Cicero's house in Tusculum between master and sophister.

SECT. VI. The Definition of the Passions.

THIS therefore is Zeno's Definition, that a Dis∣order, which he calls a Passion, is a Commo∣tion of the mind, opposite to right Reason, and contrary to Nature. Some more succinctly, that a Passion is an over-vehement Affection, but they mean it over-vehement when it flys out beyond the due bounds of Natural Constancy. Now they will have the particular Passions to arise from two conceiv'd Goods, and two conceiv'd Evils, and so to be four. From the Goods they judge do spring Lust and Mirth: Mirth is of Goods present; Lust of future. From the Evils, Fear and Discontent. Fear from

future; Discontent from present. For those things which are fear'd, when Imminent; when Incum∣bent produce Discontent. Now Mirth and Lust respect a conceit of Good things. Since Lust upon the appearance of Good, being inveigled and in∣flam'd, is imported after it. Mirth, when it hath once acquir'd what was coveted after, is elevated and exults. For all men naturally pursue, what things appear Good, and avoid the contrary. Wherefore so soon as any object is set before the mind, which carrieth in it some appearance of good Nature it self, pusheth us on to the acquiring of it. When this is manag'd with Constancy and Prudence, such Desire the Stoicks call a Willingness, we may a re∣gular Will; this they think is in the wise man only, which they thus define. A regular Will is that which desireth a thing according to Reason; but that which is hurried on violently, in opposition to Reason, that is Lust and unbridled Concupis∣cence, which is sound in all Fools. In like man∣ner, when we are so affected, as being in the Fru∣ition of some good that falls out to be after two sorts; for when the mind beats gently, and in an even temper according to reason, then it is call'd Joy: but when the Soul is flush'd without cause, and beyond due bounds, that may be call'd trans∣porting, or excessive Mirth; which they thus de∣fine an Elevation of the Mind, without reason. And because, as we naturally affect good, so we naturally decline Evil; which declining, if it be according to reason, should be call'd Caution, and understood to be in the wise man only. But if it be without reason, and with a base and sordid Dejection of Spirit, should be call'd Fear. Fear therefore is a Caution contrary to Reason. As for a present Evil, the wise man hath no concern about it; but

a Fool hath that wherewith men are affected in conceited Evils, and let their Spirits sink, and are Melancholly, not obeying Reason. Therefore this is the first Definition, that Discontent be a dejecti∣on of mind, contrary to Reason, so there are four Passions, three ordinate Affections; because there is no ordinate Affection oppos'd to Discontent.