all means keep clear of the passions.

The four primary passions having been formulated, it became necessary
to justify the division by arranging the specific forms of feeling
under these four heads. In this task the Stoics displayed a subtlety
which is of more interest to the lexicographer than to the student of
philosophy. They laid great stress on the derivation of words as
affording a clue to their meaning; and, as their etymology was bound
by no principles, their ingenuity was free to indulge in the wildest
freaks of fancy.

Though all passion stood self-condemned, there were nevertheless
certain 'eupathies,' or happy affections, which would be experienced
by the ideally good and wise man. These were not perturbations of the
soul, but rather 'constancies'; they were not opposed to reason, but
were rather part of reason. Though the sage would never be
transported with delight, he would still feel an abiding 'joy' in the
presence of the true and only good; he would never indeed be agitated
by desire, but still he would be animated by 'wish,' for that was
directed only to the good; and though he would never feel fear still
he would be actuated in danger by a proper caution.

There was therefore something rational corresponding to three out of
four primary passions--against delight was to be set joy; against
grief there was nothing to be set, for that arose from the presence
of ill which would rather never attach to the sage. Grief was the
irrational conviction that one ought to afflict oneself where there
was no occasion for it. The ideal of the Stoics was the unclouded
serenity of Socrates of whom Xanthippe declared that he had always
the same face whether on leaving the house In the morning or on