Note 81 — Chapter X · ETHICS. THE GENERAL PRINCIPLES OF THE STOIC ETHICS. ABSTRACT THEORY OF MORALITY.

The definition of λύπη or ἄση (Cicero ægritudo) as δόξα πρόσφατος κακοῦ παρουσίας is explicitly referred to Chrysippus (more at length in Cic. Tusc. iv. 7, 14: Opinio recens mali præsentis, in quo demitti contrahique animo rectum esse videatur), as also the definition of φιλαργυρία = ὑπόληψις τοῦ τὸ ἀργύριον καλὸν εἶναι. See p. 254, 4, 5. In like manner μέθη, ἀκολασία, and the other passions, were, according to Diog. 110, defined. To Chrysippus also belong the definitions—quoted Tusc. iv. 7, 14; iii. 11, 25—of ἡδονὴ (lætitia, voluptas gestiens) = opinio recens boni præsentis, in quo efferri rectum videatur; of fear = opinio impendentis mali quod intolerabile esse videatur, agreeing with the προσδοκία κακοῦ of Diog. 112; of desire (cupiditas, libido, ἐπιθυμία) = opinio venturi boni, quod sit ex usu jam præsens esse atque adesse. It is, however, more common to hear λύπη (Diog. 111; Stob. 172; Cic. Tusc. iii. 11) described as συστολὴ ψυχῆς ἀπειθὴς λόγῳ, more briefly συστολὴ ἄλογος, fear as ἔκκλισις ἀπειθὴς λόγῳ, ἡδονὴ even according to Alex. Aphr. top. 96, as ἄλογος ἔπαρσις ἐφ’ αἱρέτῳ δοκοῦντι ὑπάρχειν, two different translations of which are given by Cic. l.c. and Fin. ii. 4, 13, ἐπιθυμία as ὄρεξις ἀπειθὴς λόγῳ, or immoderata appetitio opinati magni boni. The latter definitions appear to belong to Zeno. They were probably appropriated by Chrysippus, and the additions made which are found in Stobæus. ↑