But the time for such precepts is not well chosen.

Besides, Cleanthes does not seem to me sufficiently aware that affliction may very often proceed from that very thing which he himself allows to be the greatest misfortune.

For what shall we say?
When Socrates had convinced Alcibiades, as we are told, that he had no distinctive qualifications as a man different from other people, and that, in fact, there was no difference between him, though a man of the highest rank, and a porter; and when Alcibiades became uneasy at this, and entreated Socrates, with tears in his eyes, to make him a man of virtue, and to cure him of that mean position; what shall we say to this, Cleanthes?
Was there no evil in what afflicted Alcibiades thus?
What strange things does Lycon say?
who, making light of grief, says that it arises from trifles, from things that affect our fortune or bodies, not from the evils of the mind.
What, then?
did not the grief of Alcibiades proceed from the defects and evils of the mind?
I have already said enough of Epicurus's consolation.
XXXIII.

Nor is that consolation much to be relied on, though it is frequently practised, and sometimes has some effect, namely, "That you are not alone in this." It has its effect, as I said, but not always, nor with every person, for some reject it; but much depends on the application of it; for you ought rather to show, not how men in general have been affected with such evils, but how men of sense have borne them.

As to Chrysippus's method, it is certainly founded in truth; but it is difficult to apply it in time of distress.