more sparingly than the Stoics: some
men are more inclined to particular disorders than others. And, therefore,
we say, that some people are rheumatic, others dropsical, not because they
are so at present, but because they are often so: some are inclined to
fear, others to some other perturbation. Thus in some there is a continual
anxiety, owing to which they are anxious; in some a hastiness of temper,
which differs from anger, as anxiety differs from anguish: for all are not
anxious who are sometimes vexed; nor are they who are anxious always
uneasy in that manner: as there is a difference betwixt being drunk, and
drunkenness; and it is one thing to be a lover, another to be given to
women. And this disposition of particular people to particular disorders
is very common: for it relates to all perturbations; it appears in many
vices, though it has no name: some are therefore said to be envious,
malevolent, spiteful, fearful, pitiful, from a propensity to those
perturbations, not from their being always carried away by them. Now this
propensity to these particular disorders may be called a sickness, from
analogy with the body; meaning, that is to say, nothing more than a
propensity towards sickness. But with regard to whatever is good, as some
are more inclined to different good qualities than others, we may call
this a facility or tendency: this tendency to evil is a proclivity or
inclination to falling: but where anything is neither good nor bad, it may
have the former name.

XIII. Even as there may be, with respect to the body, a disease, a
sickness, and a defect; so it is with the mind. They call that a disease
where the whole body is corrupted: they call that sickness, where a
disease is attended with a weakness: and that a defect, where the parts of
the body are not well compacted together; from whence it follows, that the
members are mis-shapen, crooked, and deformed. So that these two, a
disease and sickness, proceed from a violent concussion and perturbation
of the health of the whole body; but a defect discovers itself, even when
the body is in perfect health. But a disease of the mind is
distinguishable only in thought from a sickness. But a viciousness is a
habit or affection discordant and inconsistent with itself through life.
Thus it happens, that in the one case a disease and sickness may arise
from a corruption of opinions; in the other case the consequence may be
inconstancy and inconsistency. For every