10
Thus much may, however, fairly be assumed from what has already been said on this head, that even they themselves do allow a plain difference between the judgment and the irrational faculties, by means whereof, they say, the passions become greater and more violent; and so, while they cavil and contend about names and words, they give up the very cause to those who maintain the irrational part of the soul, which is the seat of the passions, to be several and distinct from that faculty by which we reason and make a judgment of things. And indeed Chrysippus, in those books which he wrote of Anomology,—after he has told us that anger is blind, not discerning oftentimes those things which are plain and conspicuous, and as frequently casting a mist upon such things as were before clear and evident,—proceeds a little farther in this manner: For, says he, the passions, being once raised, not only reject and drive away reason and those things which appear otherwise than they would have them, but violently push men forward to actions that are contrary to reason. And then he makes use of the testimony of Menander, saying, What have I done? Where has my soul been strayed? Would she not stay to see herself obeyed, But let me act what I abhorred but now? And again the same Chrysippus a little after says: Every rational creature is by Nature so disposed as to use reason in all things, and to be governed by it; but yet oftentimes it falls out that we dispose and reject it, being carried away by another more violent and over-ruling motion. In these words he plainly enough acknowledges what uses in such a case to happen on acccount of the difference and contest between the passions and reason. And upon any other ground it would be ridiculous (as Plato says) to suppose a man to be sometimes better than himself, and sometimes again worse; one while to be his own master, and another while his own slave.
