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And yet even these men themselves sometimes make use of very proper terms to express these matters; as, for instance, when they call those joys, volitions, and cautions of theirs, not by the name of apathies, as if they were devoid of all manner of passions, but of eupathies. For then is there said to be an eupathy, or good disposition of the affections, when reason hath not utterly destroyed, but composed and adjusted them in the minds of discreet and temperate persons. But what then becomes of vicious and dissolute persons? Why, if they should judge it reasonable to love their parents, instead of a mistress or a gallant, are they unable to perform this; but should they judge it fitting to set their hearts upon a strumpet or a parasite, the judgment is no sooner made, but they are most desperately in love? Now were the passions and judgment one, it could not be but that the passions of love and hatred would immediately follow upon judgments made what to love and hate. But we see the contrary often happen; for the passions, as they submit to some resolutions and judgments, so others again they oppose themselves to, and refuse to comply with. Whence it is that, compelled thereto by truth and the evidence of things, they do not affirm every judgment and determination of reason to be passion, but that only which excites too violent and inordinate an appetite; acknowledging thereby that the faculty we have in us of judging is quite another thing than that which is susceptible of the passions, as is that also which moveth from that which is moved. Nay, even Chrysippus himself, in many places defining patience and continence to be habits of submitting to and pursuing the choice and direction of right reason, doth thereby make it apparent that by the force of truth he was driven to confess that it is one thing in us which is obedient and submissive, but another and quite a different thing which it obeys when it submits, but resists when it does not submit.
