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2.70 (ο') The appetitive part of the soul, being more frequently aroused, implants in the soul a stubborn habit of pleasure-loving; and the spirited part, being continuously agitated, makes the mind cowardly and unmanly. The one is healed by intense asceticism of fasting, vigilance 14__246 and prayer; the other, by kindness and love for man and love and mercy.

2.71 (οα') The demons make war either through things or through passionate thoughts about things; and through things, they attack those who are occupied with things, but through thoughts, they attack those who are separated from things.

2.72 (οβ') By as much as it is easier to sin in thought than in deed, by that much is the war through thoughts more grievous than the one through things.

2.73 (ογ') Things are outside the mind, but the thoughts of these are formed within. It is therefore in the mind's power to use these well or badly; for the misuse of things follows the mistaken use of thoughts.

2.74 (οδ') Through these three the mind receives passionate thoughts: through sensation, through the body's temperament, through memory. And through sensation, when things impinging upon it, towards which we have passions, move the mind to passionate thoughts; but through the temperament, when the temperament of the body, being altered by an intemperate diet or the activity of demons or some illness, again moves the mind to passionate thoughts or against providence; but through memory, when memory brings up the thoughts of things towards which we have felt passion and likewise moves the mind to passionate thoughts.

2.75 (οε') Of the things given to us by God for our use, some are found in the soul, others in the body, and others around the body; for example in the soul, its faculties; in the body, 14__248 the sense organs and the other members; and around the body, foods, money, possessions and so forth. Therefore, to use these things well or badly, or the circumstances surrounding them, shows us to be either virtuous or wicked.

2.76 (οστ') Of the circumstances of things, some belong to the things in the soul, others to the things in the body, and others to the things around the body; and of those in the soul, such as knowledge and ignorance, forgetfulness and memory, love and hate, fear and courage, grief and joy and so forth; of those in the body, such as pleasure and pain, sensation and maiming, health and sickness, life and death and such things; and of those around the body, such as having good children and childlessness, wealth and poverty, glory and dishonor and so forth. And of these, some are considered good and others bad by men, although none of them is bad in its own nature; but according to their use they are found to be either truly bad or good.

2.77 (οζ') Knowledge is good by nature, and likewise health; but their opposites have benefited many more than these things have. For to the wicked, knowledge does not turn out for good, even if by nature, as has been said, it is good; and likewise neither health nor wealth nor joy; for they do not use these things profitably. Therefore, the opposites are profitable for them; therefore, not even are those things bad in their own nature, even if they seem to be bad.

2.78 (οη') Do not misuse thoughts, so that you do not of necessity also misuse things. For if someone does not first sin in thought, he would never sin in deed.

14__250 2.79 (οθ') The general vices are the image of the man of dust, such as foolishness, cowardice, intemperance, injustice; but the image of the heavenly man are the general virtues, such as prudence, courage, temperance, justice. But just as we have worn the image of the man of dust, let us also wear the image of the heavenly man.

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2.70 (ο') Τὸ μὲν ἐπιθυμητικὸν τῆς ψυχῆς πυκνότερον ἐρεθιζόμενον ἕξιν φιληδονίας δυσκίνητον τῇ ψυχῇ ἐντίθησιν· ὁ δὲ θυμὸς συνεχῶς ταρασσόμενος δειλὸν καὶ ἄνανδρον τὸν νοῦν ἀπεργάζεται. Ἰῶνται δὲ τὸ μὲν ἄσκησις ἐπιτεταμένη νηστείας καὶ ἀγρυπνίας 14__246 καὶ προσευχῆς· τὸν δέ, χρηστότης καὶ φιλανθρωπία καὶ ἀγάπη καὶ ἔλεος.

2.71 (οα') Ἢ διὰ τῶν πραγμάτων οἱ δαίμονες πολεμοῦσιν ἢ διὰ τῶν ἐν πράγμασιν ἐμπαθῶν νοημάτων· καὶ διὰ μὲν τῶν πραγμάτων τοὺς ἐν τοῖς πράγμασιν ὄντας, διὰ δὲ τῶν νοημάτων τοὺς τῶν πραγμάτων κεχωρισμένους.

2.72 (οβ') Ὅσον ἐστὶν εὐκοπώτερον τὸ κατὰ διάνοιαν ἁμαρτάνειν τοῦ κατ᾽ ἐνέργειαν, τοσοῦτόν ἐστι βαρύτερος ὁ διὰ τῶν νοημάτων πόλεμος τοῦ διὰ τῶν πραγμάτων.

2.73 (ογ') Τὰ μὲν πράγματα ἔξωθέν εἰσι τοῦ νοῦ, τὰ δὲ τούτων νοήματα ἔσωθεν συνίστανται. Ἐν αὐτῷ οὖν ἐστι τὸ εὖ τούτοις χρήσασθαι ἢ κακῶς· τῇ γὰρ ἐσφαλμένῃ τῶν νοημάτων χρήσει ἢ παράχρησις τῶν πραγμάτων ἀκολουθεῖ.

2.74 (οδ') ∆ιὰ τῶν τριῶν τούτων λαμβάνει ὁ νοῦς τὰ ἐμπαθῆ νοήματα· διὰ τῆς αἰσθήσεως, διὰ τῆς κράσεως, διὰ τῆς μνήμης. Καὶ διὰ μὲν τῆς αἰσθήσεως, ὅταν προσβάλλοντα αὐτῇ τὰ πράγματα πρὸς ἅπερ τὰ πάθη κεκτήμεθα, κινῇ αὐτὸν πρὸς ἐμπαθεῖς λογισμούς· διὰ δὲ τῆς κράσεως, ὅταν ἐξ ἀκολάστου διαίτης ἢ ἐνεργείας δαιμόνων ἢ νοσήματός τινος ἀλλοιουμένη ἡ τοῦ σώματος κρᾶσις, κινῇ αὐτὸν πάλιν πρὸς ἐμπαθεῖς λογισμοὺς ἢ κατὰ τῆς προνοίας· διὰ δὲ τῆς μνήμης, ὅταν τῶν πραγμάτων πρὸς ἅπερ πεπόνθαμεν τὰ νοήματα ἡ μνήμη ἀναφέρῃ καὶ κινῇ αὐτὸν ὁμοίως πρὸς ἐμπαθεῖς λογισμούς.

2.75 (οε') Τῶν εἰς χρῆσιν παρὰ Θεοῦ δοθέντων ἡμῖν πραγμάτων τὰ μὲν ἐν τῇ ψυχῇ, τὰ δὲ ἐν τῷ σώματι, τὰ δὲ περὶ τὸ σῶμα εὑρίσκεται· οἷον ἐν μὲν τῇ ψυχῇ, αἱ δυνάμεις αὐτῆς· ἐν δὲ τῷ σώματι, 14__248 τὰ αἰσθητήρια καὶ τὰ λοιπὰ μέλη· περὶ δὲ τὸ σῶμα, βρώματα, χρήματα, κτήματα καὶ τὰ ἑξῆς. Τὸ οὖν εὖ τούτοις χρήσασθαι ἢ κακῶς ἢ τοῖς περὶ ταῦτα συμβεβηκόσιν ἢ ἐναρέτους ἢ φαύλους ἡμᾶς ἀποφαίνει.

2.76 (οστ') Τῶν ἐν τοῖς πράγμασι συμβεβηκότων τὰ μέν εἰσι τῶν ἐν τῇ ψυχῇ, τὰ δὲ τῶν ἐν τῷ σώματι, τὰ δὲ τῶν περὶ τὸ σῶμα πραγμάτων· καὶ τῶν μὲν ἐν τῇ ψυχῇ, οἷον γνῶσις καὶ ἄγνοια, λήθη καὶ μνήμη, ἀγάπη καὶ μῖσος, φόβος καὶ θάρσος, λύπη καὶ χαρὰ καὶ τὰ ἑξῆς· τῶν ἐν τῷ σώματι, οἷον ἡδονὴ καὶ πόνος, αἴσθησις καὶ πήρωσις, ὑγίεια καὶ νόσος, ζωὴ καὶ θάνατος καὶ τὰ τοιαῦτα· τῶν δὲ περὶ τὸ σῶμα, οἷον εὐτεκνία καὶ ἀτεκνία, πλοῦτος καὶ πενία, δόξα καὶ ἀδοξία καὶ τὰ ἑξῆς. Τούτων δὲ τὰ μὲν καλά, τὰ δὲ κακὰ τοῖς ἀνθρώποις νομίζεται, οὐδὲν αὐτῶν κακὸν ὂν τῷ ἰδίῳ λόγῳ· παρὰ δὲ τὴν χρῆσιν εἴτε κακὰ κυρίως εἴτε ἀγαθὰ εὑρίσκεται.

2.77 (οζ') Καλὴ ἡ γνῶσις τῇ φύσει, ὁμοίως δὲ καὶ ἡ ὑγίεια· ἀλλὰ τἀναντία τοὺς πολλοὺς ἤπερ ταῦτα ὤνησεν. Τοῖς γὰρ φαύλοις οὐκ εἰς καλὸν ἡ γνῶσις συμβαίνει, εἰ καὶ τῇ φύσει, ὡς εἴρηται, ἐστὶ καλή· ὁμοίως δὲ οὐδὲ ὑγίεια οὐδὲ πλοῦτος οὐδὲ χαρά· οὐ γὰρ συμφερόντως τούτοις κέχρηνται. Ἄρα οὖν τἀναντία τούτοις συμφέρει· οὐκοῦν οὐδὲ ἐκεῖνα κακὰ τῷ ἰδίῳ λόγῳ τυγχάνει, εἰ καὶ δοκεῖ κακὰ εἶναι.

2.78 (οη') Μὴ παραχρῶ τοῖς νοήμασιν, ἵνα μὴ ἐξ ἀνάγκης καὶ τοῖς πράγμασι παραχρήσῃ. Ἐὰν γὰρ μή τις πρῶτον κατὰ διάνοιαν ἁμαρτάνῃ, οὐκ ἂν ἁμάρτοι ποτὲ κατ᾽ ἐνέργειαν.

14__250 2.79 (οθ') Εἰκὼν τοῦ χοϊκοῦ αἱ γενικαὶ κακίαι ὑπάρχουσιν, οἷον ἀφροσύνη, δειλία, ἀκολασία, ἀδικία· εἰκὼν δὲ τοῦ ἐπουρανίου αἱ γενικαὶ ἀρεταί, οἷον φρόνησις, ἀνδρεία, σωφροσύνη, δικαιοσύνη. Ἀλλὰ καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, φορέσωμεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου.