Therefore they say, that those who appear evil do not sin of their own accord, or choose evils by preference, but that, erring  through the appearance of good, they fall into evils, while they are ignorant of the distinction between good things and evil. These things are not indeed false, but they are all referred to the body. For to be frugal, or constant, or cautious, or calm, or grave, or severe, are virtues indeed, but virtues which relate to this short  life. But we who despise this life have other virtues set before us, respecting which philosophers could not by any means even conjecture. Therefore they regarded certain virtues as vices, and certain vices as virtues. For the Stoics take away from man all the affections, by the impulse of which the soul is moved -- desire, joy, fear, sorrow: the two former of which arise from good things, either future or present; the latter from evil things. In the same manner, they call these four (as I said) diseases, not so much inserted in us by nature as undertaken through a perverted opinion; and therefore they think that these can be eradicated, if the false notion of good and evil things is taken away. For if the wise man thinks nothing good or evil, he will neither be inflamed with desire, nor be transported with joy, nor be alarmed with fear, nor suffer his spirits to droop  through sadness. We shall presently see whether they effect that which they wish, or what it is which they do effect: in the meantime their purpose is arrogant and almost mad, who think that they apply a remedy, and that they are able to strive in opposition to the force and system of nature.
 Lapsos. [All this shows the need of an Augustine.]  Temporariæ. [Admirable so far as our author goes.]  Contrahetur.
 Temporariæ. [Admirable so far as our author goes.]