overty is in some manner removed.

XXVIII. But any perturbation of the mind of this sort may be, as it
were, wiped away by the method of appeasing the mind, if you succeed in
showing that there is no good in that which has given rise to joy and
lust, nor any evil in that which has occasioned fear or grief. But
certainly the most effectual cure is to be achieved by showing that all
perturbations are of themselves vicious, and have nothing natural or
necessary in them. As we see, grief itself is easily softened when we
charge those who grieve with weakness and an effeminate mind; or when
we commend the gravity and constancy of those who bear calmly whatever
befalls them here, as accidents to which all men are liable; and,
indeed, this is generally the feeling of those who look on these as
real evils, but yet think they should be borne with resignation. One
imagines pleasure to be a good, another money; and yet the one may be
called off from intemperance, the other from covetousness. The other
method and address, which, at the same time that it removes the false
opinion, withdraws the disorder, has more subtlety in it; but it seldom
succeeds, and is not applicable to vulgar minds, for there are some
diseases which that medicine can by no means remove. For, should any
one be uneasy because he is without virtue, without courage, destitute
of a sense of duty or honesty, his anxiety proceeds from a real evil;
and yet we must apply another method of cure to him, and such a one as
all the philosophers, however they may differ about other things, agree
in. For they must necessarily agree in this, that commotions of the
mind in opposition to right reason are vicious; and that even admitting
those things to be evils which occasion fear or grief, and those to be
goods which provoke desire or joy, yet that very commotion itself is
vicious; for we mean by the expressions magnanimous and brave, one who
is resolute, sedate, grave, and superior to everything in this life;
but one who either grieves, or fears, or covets, or is transported with
passion, cannot come under that denomination; for these things are
consistent only with those who look on the things of this world as
things with which their minds are unequal to contend.

XXIX. Wherefore, as I before said, the philosophers have all one method
of cure, so that we need say nothing about what sort of thing that is
which disturbs the mind, but we must speak only concerning the
perturb