Abstract: The Stoics (Chrysippus, Seneca, Epictetus) tell us how to get rid of unwanted emotions by re-evaluating situations (cognitive therapy). In their view, an emotion is a pair of value judgements that harm or benefit if at hand, and that it is appropriate to react. Bodily and mental shocks (e.g., crying) are not part of the emotion. One Stoic, Posidonius, protested that such judgements are neither necessary nor sufficient for emotion, not necessary, for example, for emotion produced by melody, or in animals. Seneca replied that what is produced by music and the arts, or in animals, is only preliminary shocks or ‘first movements’. Others (Galen) suggested that bodily factors are important and need separate physical treatment, and recent brain studies (LeDoux) explain why. But the Stoics are right that cognitive therapy can often on its own remove unwanted emotion. Moreover, their two judgements are the right targets for re-evaluation, and it is a muddle to be sad (William James) because I cry. Crying is only a shock. We need not share the Stoic ideal of apatheia — freedom from all emotions — just freedom from unwanted ones. Some Christians (Origen, Evagrius) took up the idea of first movements and converted them from preliminary shocks into preliminary ‘bad thoughts’, which act as temptations. They worked out a whole art of nipping them in the bud to achieve the Stoic ideal of apatheia. But Augustine favoured Aristotle's emotion in moderation, except for example for lust, which he saw as disobedient to will.

Keywords: Aristotle, Chrysippus, Posidonius, Galen, Augustine, first movements, judgement, apatheia, Seneca and Epictetus