Saint Augustine, The City of God, Vol. II

where he summarized these four perturbations with the greatest brevity:

The same author also said:

5

Therefore, both the good and the bad wish, are cautious, and rejoice; and to state the same in other words, both the good and the bad desire, fear, and are delighted. But the former do so well, the latter badly, just as their will is either right or perverse. Sadness itself, for which the Stoics thought nothing could be found in the soul of a wise man, is also found in the good, and especially among our own people.
For the apostle praises the Corinthians because they were saddened according to God. But perhaps someone will say the apostle congratulated them because they were saddened by repenting, which is a kind of sadness that can only exist in those who have sinned. For he says: I am glad, not because you were saddened, but because you were saddened unto repentance. For you were saddened according to God, so that you might suffer no detriment from us. For sadness that is according to God works repentance unto salvation that is not to be repented of; but the sadness of the world works death. For behold this selfsame thing, that you were saddened according to God, what great industry it has wrought in you. And thus, the Stoics can answer for their side that sadness is seen to be useful for this purpose: that one may repent of having sinned; but that it cannot exist in the soul of a wise man because neither does sin fall upon him for which he would be saddened by repentance, nor does any other evil, by experiencing or feeling which he might be sad. For they say that Alcibiades—if my memory does not fail me regarding the man's name—wept when Socrates was arguing with him and demonstrating to him how miserable he was because he was foolish.