vice of the mind does not imply a
disunion of parts; as is the case with those who are not far from being
wise men: with them there is that affection which is inconsistent with
itself whilst it is foolish, but it is not distorted, nor depraved. But
diseases and sicknesses are parts of viciousness: but it is a question
whether perturbations are parts of the same: for vices are permanent
affections: perturbations are such as are restless; so that they cannot be
parts of permanent ones. As there is some analogy between the nature of
the body and mind in evil, so is there in good: for the distinctions of
the body are beauty, strength, health, firmness, quickness of motion; the
same may be said of the mind. The body is said to be in a good state, when
all those things on which health depends are consistent: the same may be
said of the mind, when its judgments and opinions are not at variance with
one another. And this union is the virtue of the mind: which, according to
some people, is temperance itself; others make it consist in an obedience
to the precepts of temperance, and a compliance with them, not allowing it
to be any distinct species of itself: but be it one or the other, it is to
be found only in a wise man. But there is a certain soundness of mind,
which even a fool may have, when the perturbation of his mind is removed
by the care and management of his physicians. And, as what is called
beauty arises from an exact proportion of the limbs, together with a
certain sweetness of complexion, so the beauty of the mind consists in an
equality and constancy of opinions and judgments, joined to a certain
firmness and stability, pursuing virtue, or containing within itself the
very essence of virtue. Besides, we give the very same names to the
faculties of the mind, as we do to the powers of the body, the nerves, and
other powers of action. Thus the velocity of the body is called swiftness:
a praise which we ascribe to the mind, from its running over in its
thoughts so many things in so short a time.

XIV. Herein indeed the mind and body are unlike: that though the mind when
in perfect health may be visited by sickness, as the body may, yet the
body may be disordered without our fault, the mind cannot. For all the
disorders and perturbations of the mind proceed from a neglect of reason;
these disorders, therefore, are confined to men; the beasts are not
subject to such perturbations, though they act sometimes as if they had