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So to elude these and similar difficulties my opponentsThe Stoics, as generally throughout the essay; Cf. von Arnim, Stoic. Vet. Frag., iii. p. 119. deny that these intensities and violences of the emotions come into existence in accordance with the judgement, in which lies the liability to error; but maintain that the irritations, contractions, and diffusions admit of increase and diminution through the operations of the irrational element. Yet there obviously are differences in judgements also; for some adjudge poverty not to be an evil, others to be a great evil, still others to be the greatest evil, so that they even hurl themselves down from precipices cf.Moralia, 165 a, 1039 f, 1069 d; Theognis, 173-178, and the references cited by Edmonds, Elegy and Iambus, i. p. 249, note 5. or throw themselves into the sea. Some think death to be an evil merely because it deprives them of the good things of life, others because there are eternal torments and horrible punishments beneath the earth. By some the health of the body is cherished because it is in accordance with Nature and useful, to others it appears the greatest good in the world; for neither do they value Joy in wealth or children, nor In that kingly rule that makes man like to godsAriphron, Paean to Health, vv. 3-4 (Bergk, Poet. Lyr. Graec., iii. p. 597, or Edmonds, Lyra Graeca, iii. p. 401); cf.Moralia, 497 a, infra. in comparison therewith; and finally they think even virtue to be useless and unprofitable if health be not present. Hence it plainly appears that some make a greater, some a lesser, error in their judgements also.
