Definition The passions are transliterated pathê from Greek.Blank, David - "Philodemus"-2.2.4.4.2 On individual ethical topics (c.f. - 5th paragraph) Stanford Encyclopedia of Philosophy (Fall 2014 Edition), Edward N. Zalta (ed.)(published Wed Apr 10, 2013; substantive revision Mon Aug 4, 2014) [Retrieved 2015-3-15] Oxford Dictionary - (Oxford University Press) Retrieved 2015-3-15 The Greek word pathos was a wide-ranging term indicating an infliction one suffers. The Stoics used the word to discuss many common emotions such as anger, fear and excessive joy. Chrysippus regarded the passions as evaluative judgements.Groenendijk, Leendert F. and de Ruyter, Doret J.(2009) 'Learning from Seneca: a Stoic perspective on the art of living and education', Ethics and Education, 4: 1, 81 — 92 To link to this Article: DOI: 10.1080/17449640902816277 (alternative URL: here) [Retrieved 2015-3-18] A person experiencing such an emotion has incorrectly valued an indifferent thing.   They are harmful because they conflict with right reason. Failure to reason correctly brings about the occurrence of pathē. Primary passions The Stoics beginning with Zeno arranged the passions under four headings: distress, pleasure, fear and lust. In On Passions, Andronicus reported the Stoic definitions of these passions  (trans. Long & Sedley, pg. 411, modified):
Definition The passions are transliterated pathê from Greek.Blank, David - "Philodemus"-2.2.4.4.2 On individual ethical topics (c.f. - 5th paragraph) Stanford Encyclopedia of Philosophy (Fall 2014 Edition), Edward N. Zalta (ed.)(published Wed Apr 10, 2013; substantive revision Mon Aug 4, 2014) [Retrieved 2015-3-15] The Greek word pathos was a wide-ranging term indicating an infliction one suffers. The Stoics used the word to discuss many common emotions such as anger, fear and excessive joy. A passion is a disturbing and misleading force in the mind, which occurs because of a failure to reason correctly. For the Stoic Chrysippus the passions are evaluative judgements.Groenendijk, Leendert F. and de Ruyter, Doret J.(2009) 'Learning from Seneca: a Stoic perspective on the art of living and education', Ethics and Education, 4: 1, 81 — 92 To link to this Article: DOI: 10.1080/17449640902816277 (alternative URL: here) [Retrieved 2015-3-18] A person experiencing such an emotion has incorrectly valued an indifferent thing. A fault of judgement, some false notion of good or evil, lies at the root of each passion. Incorrect judgement as to a present good gives rise to excessive joy, while lust is a wrong estimate about the future. Unreal imaginings of evil cause distress about the present, or fear for the future. These states of feeling are disturbances of mental health, which upset the natural balance of the soul, and destroy its self-control. They are harmful because they conflict with right reason. The Stoic sage would instead measure things at their real value, and see that the passions are not natural. To be free of the passions is to have a happiness which is self-contained. There would be nothing to fear, for unreason is the only evil; no cause for anger, for others cannot harm you. Primary passions The Stoics beginning with Zeno arranged the passions under four headings: distress, pleasure, fear and lust. One report of the Stoic definitions of these passions appears in the treatise On Passions by Pseudo-Andronicus (trans. Long & Sedley, pg. 411, modified):
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Oxford Dictionary - (Oxford University Press)
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Retrieved 2015-3-15
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Chrysippus regarded the passions as
A passion is a disturbing and misleading force in the mind, which occurs because of a failure to reason correctly. For the Stoic Chrysippus the passions are
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A fault of judgement, some false notion of good or evil, lies at the root of each passion. Incorrect judgement as to a present good gives rise to excessive joy, while lust is a wrong estimate about the future. Unreal imaginings of evil cause distress about the present, or fear for the future.
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These states of feeling are disturbances of mental health, which upset the natural balance of the soul, and destroy its self-control.
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Failure to reason correctly brings about the occurrence of pathē.
The Stoic sage would instead measure things at their real value, and see that the passions are not natural. To be free of the passions is to have a happiness which is self-contained. There would be nothing to fear, for unreason is the only evil; no cause for anger, for others cannot harm you.
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In On Passions, Andronicus reported
One report of
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appears in the treatise On Passions by Pseudo-Andronicus