Pathologia, A Theory of the Passions

Summary

The present article is an edition of the Pathologia (1706), a Latin manuscript on the passions by Anthony Ashley Cooper, the third Earl of Shaftesbury (1671–1713). There are two parts, i) an introduction with commentary (http://dx.doi.org/10.1080/01916599.2012.679795), and ii) an edition of the Latin text with an English translation (http://dx.doi.org/10.1080/01916599.2012.679796) . The Pathologia treats of a series of topics concerning moral psychology, ethics and philology, presenting a reconstruction of the Stoic theory of the emotions that is closely modelled on Cicero and Diogenes Lærtius. It contains a most detailed typology of the passions and affections as well as an analysis of a series of psychological connections, for example between admiration and pride. On the basis of his reconstruction of Stoic moral psychology and ethics, Shaftesbury argues that in one of his phases, Horace should be interpreted as a Stoic rather than as an Epicurean. The translation and the commentary draw attention to the relations between the Pathologia and Shaftesbury's English writings, most importantly Miscellaneous Reflections and the Inquiry Concerning Virtue, or Merit, which sheds light on several features of Shaftesbury's relation to Stoicism.

Notes

^aScil^t Xenophontis, Platonis, Cebetis, et Antisthenis.

^bQui Platonem sequuti sunt usque ad Arcesilam, qui ad Pyrrhonios deflexit, aliamque Academiam instituit.

^cQui Antisthenem sequuti sunt; Scholam certam non habuerunt.

^dQui post lapsam Academiam Socraticam Disciplinam in Stoâ restituerunt, Zenonem sequuti ultimorum illorum Academicorum Discipulum //Auditorem quoque// nec non et Cratetis Cynici ab Antisthene secundi. Juvenalis ergo de Cynicis. Sat 13 /vers. 121/.
/Et qui nec Cynicos,/ nec Stoica Dogmata legit
A Cynicis tunicâ distantia…

//^e de ipso Socrate, vide Xenophontis Aπoµ. præcipuè Lib. 4 uti in isto loco καὶ τo ὑγιαινϵιν etc. <Discourses of Epictetus, III, 26, 23> & … ὅτι ἀνδρὶ ἀγαθῷ oὐδέν ἐστι κακὸν oὔτϵ ζῶντι oὔτ’ ἀπoθανόντι <Discourses of Epictetus, III, 26, 28–29>. Apud Platonem (inquit Cicero Tusc. 5 <see Cicero, Tusculan Disputations, V, 12 > ) sæpe hæc Oratio usurpata est ut nihil præter Virtutem diceretur Bonum; velut in Gorgia &c. Vide Cebetem quoque in fine Tabulæ. Antisthenis vero opera nulla restant; de Sententiâ ejus satis constat.//

¹<Crossed out in HRO.>

//^f Tῶν ὄντων τὰ µέν ἐστιν ἐφ’ ἡµῖν τἀ δὲ oὐκ ἐφ’ ἡµῖν &c. Epict. Ench. § 1.

Hinc Horatius Ep. 2. L. 2. vers. 158 Si proprium est quod quis libra mereatus & Ære

et vers. 172 …tanquam

Sit proprium quidquam puncto quod mobilis horæ

Nunc prece nunc pretio nunc vi nunc sorte supremâ
Permutet Dominos & cedat in altera Jura.//

²<Same corrections in both texts.>

//^g Vide Ciceronis Tuscul. Quæst. Lib. 4 & Diog. Lærtium in Zenone.//

³<‘Fastidium’ and ‘Tædium’ crossed out in HRO.>

⁴<Crossed out in HRO.>

⁵<From ‘Quicquid corrigere…’ to ‘…externum’, crossed out in HRO; the end of the passage, ‘vero atque alienum nemo’, is missing in PRO, the bottom of the folio being slightly damaged.>

⁶<Crossed out in HRO.>

⁷<Crossed out in HRO.>

⁸<Crossed out in HRO.>

//^h Hinc apud Ciceronem in Pathologiâ ista Stoicâ, Tusc. Quæst. Lib. 4, Odium pro Irâ inveteratâ ponit ut sit Libidinis species (Appetitio scil^t Mali alieni). Malevolentiam verò Voluptati subjicit; Æmulationem & Obtrectationem Ægritudini. Eadem res redit. Hic enim de Rebus non de Verbis aut Nominibus agitur: et ipse Cicero solummodò Interpres est, et Verba Græca Sectæ alienæ conatur reddere.// <This note, which appears only in HRO and ends with an illegible passage, is crossed out.>

⁹<Crossed out in HRO.>

¹⁰<Crossed out in HRO.>

¹¹<Crossed out in HRO.>

¹²<Crossed out in HRO.>

¹³<Crossed out in HRO.>

¹⁴<Absent from HRO, crossed out in PRO.>

ⁱIn hâc Epist^a 3^a, Horatius etiam Stoicus est: vide vers. 27. 28. 29. Si Patriæ volumus &c. quæ sequuntur sic legenda sunt — an male sarta gratia nequisquam coit et rescinditur, ac vos Heu calidus sanguis, heu rerum Inscitia vexat Indomitâ cervice feros? In multis enim MS^s legitur ac pro an.

^j Nec doluit miserans inopem aut invidit habenti. Virg. Georg. 2. vers. 499.

^kHinc scire licet quod ubicunque Horatius, ut sæpè, Vitia tumquam Medicus tractat, ibi Stoicum agit (sic enim fusè Stoici. Vide Ciceronem //in libro illo 4^to Tusc: Quest: ubi etiam in fine sed & ægritudinis & reliquorum &c. <Cicero, Tusculan Disputations, bk IV, xxxviii, 83>//) Lege ergo, Epist. 16. vers. 40, mendosum et medicandum, cum MS^s pluribus, Cruquui et Lambini. Lege etiam Sat. 3, Lib. 2, ubi Horatius Stoicos, quamquam ridens, sequitur, et Animorum Morbos exponit.

^lEpict. Ench. § 7.

¹⁵<Followed by an illegible passage crossed out in PRO.>

^mHorat. Sat. 6, Lib. 1. vers. 17. Qui stupet in Titulis et Imaginibus.

ⁿSic legendum cum Lambino, Cruquio, Vet. Commentatore et MS^s omnibus.

¹⁶<‘(quasi scripti alicujus vel Picturæ)’ is crossed out in PRO.>

^o[vide Lipsium ad Seneca Epist. 49.]

¹⁷<‘(manus ultima imposita)’ is crossed out in PRO.>

^pArrian. L. 1 C. 24 in fine: ubi ille etiam de Tragdià, uti hîc Horatius. Vide etiam Mar. Ant. Lib 10. § 8. Gat. ἔξιτϵ τoῦ βιoυ &c. καπνoς ἐστι ἀπέρχoµαι & sic rursus Arr. L. 1. C. 25. & L. 4. C. 10.

^qNon male Lambinus hanc Epistolam ait inscribi posse, de Finibus Bonorum. Vide Præf. ad Epist. de Arte Poeticâ.

¹⁸<Followed by an illegible passage crossed out in PRO.>

^rSic in istâ Epist. 16, vers. 20. Neve putes alium Sapiente bonoque beatum. i.e. non Divitem non Fortunatum, non in Deliciis, Iocis, Amoribus, viventem.

^si.e. Disce et conare Liber et erectus responsare Fortunæ superbæ, illique te aptare (ut Epist. 1. vers. 68 & 69. non enim optat sed aptat legendum est ex M.S.s et Libris excusis optimis). Disce et conare ex Philosophiâ hâc agili et civili (non inerti et molli qualis illa Cyrenaica vel Epicurea) Te rebus, non Tibi Res subjungere. Ibid. vers. 16 & 19. subjungere, non submittere. Sic enim omnes omnium Codices et meliores excusi. Huic Epistolæ planè contraria est Epistola 17^a ad Scævam. Ibi enim Horatius totus est Cyrenaicus et Aulicus: hîc verò senescens (vers. 4 & 8) et expertus (Epist. 18, vers. 87) aliam Philosophiam, aliam Vitam amplectitur. Vide Horatii Fabulas septem de seipso, videlicet (1) Murium Sat. 6. Lib. 2. (2) Luculli Militis Epist. 2. Lib. 2. (3) Vulpeculæ Epist. 7. (4) Vulteii, ibidem. (5) Fugitivi, Epist. 10. (6) Cervi. ibid. (7) Vulpis et Leonis. Confer etiam totam hanc Epistolam primam cum illâ secundâ Libri secundi, et cum totâ illa septimâ Libri primi. Hæ enim tres planè senescentis Horatii sunt. Vide et quid ille de seipso olim promiserat. Sat. 4. vers. 131. &c.

¹⁹<Illegible passage in PRO.>

²⁰<Illegible passage in PRO.>

^tHinc Textûs mutationes crebræ; novæ Lectiones variæ; Conjecturæ; Glossarum in Textum receptio; a MS^s et Libris antiquis Recessio; Labor; Sudor: usque adeo ut Heinsius, vir alioqui doctissimus, integras, atque easdem planissimas Horatii Epistolas, ausus sit subvertere et commiscere. Sic et alii Commentatores Epist. illam ultimam quæ inscribitur de Arte Poëticâ: quæ quidem omnibus modis perfecta et polita est: ut facili potest evinci.

²²<From ‘Profecto’ to ‘addam’: crossed out in HRO.>

^uEpist. 1, vers. 17.

²¹<Crossed out in HRO.>

^aNamely Xenophon, Plato, Cebes, and Antisthenes.

^bWho followed Plato, up to Arcesilaus, who turned to the Pyrrhonian School and founded a new Academy.

^cWho followed Antisthenes, they did not have a proper school.

^dWho after the fall of the Academy restored the Socratic discipline in the Porch; they followed Zeno, who is the disciple //and the auditor// of the last of the ancient Academics as well as of Crates the Cynic, the second leader after Antisthenes. See Iuvenal on the Cynics, Sat. 13 /vers. 121/: /by one who has not read the Cynics/ nor the principles of the Stoics—who only differ from the Cynics by a hair's breadth…

//^e About Socrates, see Xenophon's Memorabilia, especially bk 4 as in this passage and the life of healthy men etc. <Discourses of Epictetus, III, 26, 23> etc. … there is no ill for a good man either in life or in death <Discourses of Epictetus, III, 26, 28–29>. Plato (as pointed out by Cicero in his Tusc. 5 <see Cicero, Tusculan Disputations, V, 12 > ) often makes use of the phrase that nothing besides virtue may be said to be a good, for instance in Gorgias etc. See also Cebes at the end of his Table. Though no works by Antisthenes remain, his views are evident enough.//

<¹On different aspects of Stoic moral ontology and moral psychology, on their theory of the emotions, passions and affections, see Introduction, sections 3. and 4.1.>

//^f Some things depend on us, others do not depend on us etc. Epict. Ench. § 1. This passage in Horace, Epist. 2. bk 2. vers. 158: If it is one's property which one buys with bronze and balance

and vers. 172 …just as if
anything were one's property, which with the passing of time, now by praying,
now by paying, now by force, now by final fate,
changes masters and passes under the jurisdiction of another.//

<²On the notion of admiration, see Introduction, section 4.4.>

//^g See Cicero's Tusculan Disputations, bk 4 and Diogenes Lærtius on Zeno.//

<³On beauty, see Introduction, section 4.2.>

<⁴On the notion of admiration, see Introduction, section 4.4.>

<⁵On the notion of contemplation, see Introduction, section 4.4.>

<⁶On this correction, see Introduction, section 4.5.>

//^h Cicero in that Stoic theory of the passions, Tusc. Disp. bk 4, takes hate as inveterate anger, as if it was some sort of lust (namely a desire for someone else's ill). However, he subsumes malevolence under sensual delight, rivalry and detraction under grief. As far as things are concerned, he gives the same account. For here we are concerned with things, not terms or words, and Cicero himself is but a translator and strives to render the Greek terms of another sect.//

<⁷On this correction, see Introduction, section 4.5.>

ⁱIn that third Epistle Horace is still a Stoic, cf. vers. 27, 28, 29: If we would cherish our country etc., what follows has to be read accordingly—Or does favour, an ill-stitched wound, not really close and opens once more? Alas hot blood, alas ignorance of things constrain you, as unbridled wild animals. Many manuscripts read ac instead of an.

^j He does not suffer pity for the poor, not envy the rich. Virg. Georg. 2, vers. 499.

^kHence it should be known that wherever Horace, as happens frequently, treats vices as a physician, there he acts as a Stoic (this is very common among the Stoics. See Cicero: //in the 4^th book of the Tusculan Disputations: by the end but for grief and the other diseases etc. <there is one cure > //) So then, read Epist. 16, vers. 40 full of flaws and needing the doctor. According to several manuscripts from Cruquius and Lambinus. Read also Sat. 3, bk 2, where Horace follows the Stoics, though in a laughing way, to set out the diseases of the mind.

^lEpict., Ench., § 7.

^mHorace: Sat. 6., bk 1, vers. 17. Who is dazzled by titles and masks.

ⁿThis is the right reading according to Lambinus, Cruquius, the old commentator, and according to all manuscripts.

^o[Cf. Justus Lipsius on Seneca, Epist. 49.]

^pArrian's Discourses of Epictetus, bk 1, chap. 24 in the end, also about tragedy. As Horace here. See Marc. Ant., bk 10, § 8, Gat. depart from life etc. Smoke! I go away, and again Arrian, bk 1, chap. 25 & bk 4, chap. 10.

<⁸Shaftesbury quotes from The Discourses of Epictetus, I. ix. 20. The same passage is quoted in Shaftesbury, Askêmata, in PRO 30/27/24/10, page 110 in Shaftesbury's pagination.>

^qNot wrongly Lambinus says that this letter can be entitled de Finibus Bonorum. See the Preface to The Art of Poetry.

^rCf. Epist. 16, vers. 20: do not think that someone other than the wise and good man is happy. I.e. living not as a rich or fortunate man, not in delights, mockeries or amours.

^sI.e.: Do learn and strive in order to stand free and respond to arrogant fortune, and in order to face it (cf. Epist. 1, vers. 68 and 69. For the reading is not optat but aptat from the best manuscripts and editions.) Do learn and strive on the basis of this active and political philosophy (and not according to these inactive and loose philosophies of the Cyrenaics or Epicureans). Adapt yourself to the world, not the world to yourself (ibid. vers. 16 and 19). Adapt, not submit. For this is the reading of all manuscripts and the best editions. To that letter is plainly opposed the 17^th Epistle ad Scævam. For there Horace is a total Cyrenaic and Courtier: here however an ageing man (vers. 4 and 8) and experienced (Epist. 18, vers. 87), embracing another philosophy, another life. See Horace's Fables, seven about himself, i.e. (1) of mice Sat. 6, bk 2. (2) about a soldier of Lucullus Epist. 2, bk 2. (3) of little foxes, Epist. 7. (4) about Vulteius, ibidem. (5) of a fugitive, Epist. 10. (6) of a stag, ibid. (7) of the fox & the lion. Compare also this entire first Epistle with the second Epistle from the second book and with the entire seventh Epistle of the first book. Because these three are clearly of the aging Horatius. See also what he once promised about himself. Sat. 4, vers. 131 etc.

^tHence numerous changes in texts, the various new readings, conjectures, the admission of glosses into the text; the distance from old manuscripts and books; the pain, the sweat, to such a degree that Heinsius, besides a very learned man, dared to subvert and recombine Horace's letters despite their obvious unity. So did the other commentators who gave the title De arte poeticâ to that last letter, which is in all ways perfect and accomplished, as could be easily demonstrated.

^uEpist. 1, vers. 17.

<⁹On laughter, see Introduction, section 4.3.>