"metuunt cupiuntque, dolent gaudentque": here Augustine succinctly lists the four well-known generic categories of passion in Stoic taxonomies, all of which the Stoic would seek to extirpate. (The taxonomy is arranged along two axes: a temporal axis [present/future] and a good/bad axis: see Nussbaum [1994], Chapter 10.) In XIV.8, Augustine has quoted Virgil's enumeration of the four categories: "Hine metuunt cupiuntque, dolent gaudentque" (Aen.6.278-9). His general aim in that chapter is to show that these emotions can belong (as can will, voluntas) to both good and bad alike. ^[15]: The Latin amor and amare of Augustine's version of John 21 translate Greek philia and phileô; not surprisingly, Jesus did not ask Peter, "Do you have erős for me?" But since Augustine's version occludes the distinction between philia and erős, so too, in many ways, does his discussion. ^[16]: "Non enim quia durum aliquid, ideo rectum, aut quia stupidum est, ideo sanum." ^[17]: Cf. X.29: "O love, you who always burn and are never extinguished, divine love, my God, set me on fire." ^[18]: Cf. also Epistles XXVII.I: he finds delight in his very longing. ^[19]: Cf. Conf. X.27: "in ista formosa deformis inruebam." ^[20]: Cf. Conf. X.4, 35. ^[21]: See my "Judaism and the Love of Reason" (i999d). ^[22]: This is complicated by the role of grace in the Thomistic conception, which is both disputed and various: see further in Chapter 12. ^[23]: Nietzsche, Thus Spake Zarathustra, Part I, "On the Virtuous." ^[24]: City of God XIV. 17, "confusi inoboedientia carnis suae Quod itaque adversus damnatam culpa inoboedientiae voluntatem libido inoboedienter movebat, verecundia pudenter tegebat." See the excellent discussion of this passage in Wills (1999), pp. 130-36.