[1] ‘est peccare tanquam transilire lineas’ Cic. Par. iii 20.
[2] ‘Who among us does not speak of good and bad, of useful and not useful?... Adapt the preconception properly to the particular things’ Epict. Disc. ii 17, 10 and 11.
[3] ‘omnes [hae perturbationes] sunt genere quattuor, partibus plures; aegritudo, formido, libido, quamque Stoici communi nomine corporis et animi ἡδονήν appellant, ego malo laetitiam appellare, quasi gestientis animi elationem voluptariam’ Cic. Fin. iii 10, 35; ‘est igitur aegritudo opinio recens mali praesentis, ... laetitia opinio recens boni praesentis; ... metus opinio impendentis mali, ... libido opinio venturi boni’ Tusc. disp. iv 7, 14; ‘hinc metuunt cupiuntque, dolent gaudentque’ Verg. Aen. vi 733. See also Diog. L. vii 110 and Stob. ii 7, 10 b.
[4] Χρύσιππος ἀποδεικνύναι πειρᾶται, κρίσεις κενὰς εἶναι τοῦ λογιστικοῦ τὰ πάθη, Ζήνων δὲ οὐ τὰς κρίσεις αὐτάς, ἀλλὰ τὰς ἐπιγιγνομένας αὐταῖς συστολὰς καὶ χύσεις, ἐπάρσεις τε καὶ πτώσεις τής ψυχῆς ἐνόμιζεν εἶναι τὰ πάθη Galen Hipp. et Plat. v i, p. 429 K; cf. ib. iv p. 387 K (Arnim i 461).
[5] In this sense there are four vices, each the precise opposite of one of the virtues; they are ἀφροσύνη (insipientia), ἀδικία (iniustitia), δειλία (ignavia) and ἀκολασία (intemperantia); and each of these is rooted in a fixed perverse judgment, so that he who has one vice has all (Stob. ii 7, 11 k, p. 106, 7 Wachsmuth).
[6] This view is summed up in the phrase that ‘the perturbations are κακά, but not κακίαι’ (Stob. ii 7, 5 b), which accords with the principle that only vice and what is akin to vice is evil. The Roman writers realized the difficulty in the use of words: ‘morbi autem et aegrotationes partes sunt vitiositatis; sed perturbationes sintne eiusdem partes quaestio est. vitia enim adfectiones sunt manentes, perturbationes autem moventes, ut non possint adfectionum manentium partes esse’ Cic. Tusc. disp. iv 13, 29 and 30.
[7] ‘utrum satius sit modicos habere adfectus an nullos, saepe quaesitum est; nostri illos expellunt, Peripatetici temperant’ Sen. Ep. 116, 1; ‘vacandum omni est animi perturbatione, tum cupiditate et metu, tum etiam aegritudine et voluptate nimia et iracundia’ Cic. Off. i 20, 69; ‘contra adfectus impetu, non subtilitate pugnandum est’ Sen. Dial. x 10, 1.
[8] ὀργὴ μὲν οὖν ἐστιν ἐπιθυμία τοῦ τιμωρήσασθαι τὸν δοκοῦντα ἠδικηκέναι Stob. ii 7, 10 c; ὑπὸ τὴν ἐπιθυμίαν ὑπάγεται ὀργή ib. 10 b.
[9] Here Panaetius is faithful to the Stoic view: ‘ira procul absit, cum qua nihil recte fieri, nihil considerate potest’ Cic. Off. i 38, 136.
[10] ‘[ira] extollit animos et incitat; nec quicquam sine illa magnificum in bello fortitudo gerit’ Sen. Dial. iii 7, 1.