Objective Judgment (Phantasia Kataleptike)

Passage

The Stoics also say that the mind is divisible into eight parts; for that the five organs of sensation, and the vocal power, and the intellectual power, which is the mind itself, and the generative power, are all parts of the mind. But by error, there is produced a perversion which operates on the intellect, from which many perturbations arise, and many causes of inconstancy. And all perturbation is itself, according to Zeno, a movement of the mind, or superfluous inclination, which is irrational, and contrary to nature. Moreover, of the superior class of perturbations, as Hecaton says, in the second book of his treatise on the Passions, and as Zeno also says in his work on the Passions, there are four kinds, grief, fear, desire, and pleasure. And they consider that these perturbations are judgments, as Chrysippus contends in his work on the Passions; for covetousness is an opinion that money is a beautiful object, and in like manner drunkenness and intemperance, and other things of the sort, are judgments. And grief they define to be an irrational contraction of the mind, and it is divided into the following species, pity, envy, emulation, jealousy, pain, perturbation, sorrow, anguish, confusion. Pity is a grief over some one, on the ground of his being in undeserved distress. Envy is a grief, at the good fortune of another. Emulation is a grief at that belonging to some one else, which one desires one’s self. Jealousy is a grief at another also having what one has one’s self. Pain is a grief which weighs one down. Perturbation is grief which narrows one, and causes one to feel in a strait. Sorrow is a grief arising from deliberate thought, which endures for some time, and gradually increases. Anguish is a grief with acute pain. Confusion is an irrational grief, which frets one, and prevents one from clearly discerning present circumstances. But fear is the expectation of evil; and the following feelings are all classed under the head of fear: apprehension, hesitation, shame, perplexity, trepidation, and anxiety. Apprehension is a fear which produces alarm. Shame is a fear of discredit. Hesitation is a fear of coming activity. Perplexity is a fear, from the imagination of some unusual thing. Trepidation is a fear accompanied with an oppression of the voice. Anxiety is a fear of some uncertain event. Again, desire is an irrational appetite; to which head, the following feelings are referrible: want, hatred, contentiousness, anger, love, enmity, rage. Want is a desire arising from our not having something or other, and is, as it were, separated from the thing, but is still stretching, and attracted towards it in vain. And hatred is a desire that it should be ill with some one, accompanied with a certain continual increase and extension. Contentiousness is a certain desire accompanied with deliberate choice. Anger is a desire of revenge, on a person who appears to have injured one in an unbecoming way. Love is a desire not conversant about a virtuous object, for it is an attempt to conciliate affection, because of some beauty which is seen. Enmity is a certain anger of long duration, and full of hatred, and it is a watchful passion, as is shown in the following lines:— For though we deem the short-liv’d fury past, ’Tis sure the mighty will revenge at last. But rage is anger at its commencement. Again, pleasure is an irrational elation of the mind over something which appears to be desirable; and its different species are enjoyment, rejoicing at evil, delight, and extravagant joy. Enjoyment now, is a pleasure which charms the mind through the ears. Rejoicing at evil (ἐπιχαιρεκακία), is a pleasure which arises at the misfortunes of others. Delight (τέρψις), that is to say turning (τρέψις), is a certain turning of the soul (προτροπή τις ψυχῆς), to softness. Extravagant joy is the dissolution of virtue. And as there are said to be some sicknesses (ἀῤῥωστήματα), in the body, as, for instance, gout and arthritic disorders; so too are those diseases of the soul, such as a fondness for glory, or for pleasure, and other feelings of that sort. For an ἀῤῥώστημα is a disease accompanied with weakness; and a disease is an opinion of something which appears exceedingly desirable. And, as in the case of the body, there are illnesses to which people are especially liable, such as colds or diarrhœa; so also are there propensities which the mind is under the influence of, such as enviousness, pitifulness, quarrelsomeness, and so on. There are also three good dispositions of the mind; joy, caution, and will. And joy they say is the opposite of pleasure, since it is a rational elation of the mind; so caution is the opposite of fear, being a rational avoidance of anything, for the wise man will never be afraid, but he will act with caution; and will, they define as the opposite of desire, since it is a rational wish. As therefore some things fall under the class of the first perturbations, in the same manner do some things fall under the class of the first good dispositions. And accordingly, under the head of will, are classed goodwill, placidity, salutation, affection; and under the head of caution are ranged reverence and modesty; under the head of joy, we speak of delight, mirth, and good spirits.

— Diogenes Laërtius, Diogenes Laërtius, Life of Zeno 63