But the question is begged by
the use of the word 'passion,' which was defined by the Stoics as 'an
excessive impulse.' Is it possible then, even on Stoic principles,
for reason to work without something different from itself to help
it? Or must we say that reason is itself a principle of action? Here
Plutarch comes to our aid, who tells us on the authority of
Chrysippus in his work on Law that impulse is 'the reason of man
commanding him to act,' and similarly that repulsion is 'prohibitive
reason.' This renders the Stoic position unmistakable, and we must
accomodate our minds to it in spite of its difficulties. Just as we
have seen already that reason is not something radically different
from sense, so now it appears that reason is not different from
impulse, but itself the perfected form of impulse. Whenever impulse
is not identical with reason--at least in a rational being--it is not
truly impulse, but passion.
The Stoics, it will be observed, were Evolutionists in their
psychology.
Pages:
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48