No one doubts but that in the former case to rejoice a little, and in the latter to rejoice too little, is a very great crime. We may say the same respecting the other affections. But, as I have said, the object of wisdom does not consist in the regulation of these, but of their causes, since they are acted upon from without; nor was it befitting that these themselves should be restrained; since they may exist in a small degree with the greatest criminality, and in the greatest degree without any criminality. But they ought to have been assigned to fixed times, and circumstances, and places, that they may not be vices, when it is permitted us to make a right use of them. For as to walk in the right course is good, but to wander from it is evil, so to be moved by the affections to that which is right is good, but to that which is corrupt is evil. For sensual desire, if it does not wander from its lawful object, although it be ardent, yet is without fault. But if it desires an unlawful object, although it be moderate, yet it is a great vice. Therefore it is not a disease to be angry, nor to desire, nor to be excited by lust; but to be passionate, to be covetous or licentious, is a disease. For he who is passionate is angry even with him with whom he ought not to be angry or at times when he ought not. He who is covetous desires even that which is unnecessary. He who is licentious pursues even that which is forbidden by the laws. The whole matter ought to have turned on this, that since the impetuosity of these things cannot be restrained, nor is it right that it should be, because it is necessarily implanted for maintaining the duties of life, it might rather be directed into the right way, where it may be possible even to run without stumbling and danger.