other they represent without it. In that which partakes of reason
they place tranquillity, that is to say, a placid and undisturbed
constancy; to the other they assign the turbid motions of anger and
desire, which are contrary and opposite to reason. Let this, then, be our
principle, the spring of all our reasonings. But notwithstanding, I shall
use the partitions and definitions of the Stoics in describing these
perturbations; who seem to me to have shown very great acuteness on this
question.

VI. Zeno's definition, then, is this: "a perturbation" (which he calls a
{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}) "is a commotion of the mind repugnant to reason, and against
nature." Some of them define it even more briefly, saying that a
perturbation is a somewhat too vehement appetite; but by too vehement they
mean an appetite that recedes further from the constancy of nature. But
they would have the divisions of perturbations to arise from two imagined
goods, and from two imagined evils; and thus they become four: from the
good proceed lust and joy--joy having reference to some present good, and
lust to some future one. They suppose fear and grief to proceed from
evils: fear from something future,--grief from something present; for
whatever things are dreaded as approaching, always occasion grief when
present. But joy and lust depend on the opinion of good; as lust, being
inflamed and provoked, is carried on eagerly towards what has the
appearance of good; and joy is transported and exults on obtaining what
was desired: for we naturally pursue those things that have the appearance
of good, and avoid the contrary. Wherefore, as soon as anything that has
the appearance of good presents itself, nature incites us to endeavour to
obtain it. Now, where this strong desire is consistent and founded on
prudence, it is by the Stoics called {~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~}, and the name which we give
it is volition; and this they allow to none but their wise man, and define
it thus: Volition is a reasonable desire; but whatever is incited too
violently in opposition to reason, that is a lust, or an unbridled desire,
which i