Simplicius, Commentary on Epictetus 6-7.3

. . . In answer to these objections, it may be replied, that Epictetus here addresses himself to young beginners in philosophy; for whom it cannot be safe to indulge any desires at all, until they be first competently informed, what are the objects which they ought to fix upon. And so that these affections and propensions of the soul are to be understood, only of those first motions to or from its objects, which, the Stoics contend, are always antecedent to desire and aversions. 

Or if he directs his discourse to men already instructed, then we must not interpret the words as they seem to sound; nor may we suppose, that he intends to cut off all desire of the good things in our power, absolutely speaking; but only to restrain the vehemence and eagerness of that aversion and desire, which in a moderate degree he is content to allow. 

For you see, that he advises in the very same place, to make use of our propensions and affections of the soul gently, gradually, and cautiously. For we must necessarily move, towards the object of our desires, and from that which is our aversion; but our desires and aversions are antecedent to such motions to and from the object, and do produce them, as causes do their proper effects. 

Again, when he advised before, that men would not content themselves with a cold and moderate pursuit of such valuable advantages, it was no part of his intention, to recommend an eager and violent desire; but rather, that we should be fixed and resolved in this prosecution, as to satisfy ourselves in doing what he adds himself immediately after, the abandoning some enjoyments for all together, and the suspending of others for some convenient time. 

Now a vehement degree in any of these things, either the propensities of the mind, or the desires and aversions of it, is with great reason condemned, because of the ill consequences it is apt to have, when men shoot beyond the mark through an excess of desire, and attempt things above their strength. For this usually tends to the weakening of the soul, as much as overstraining injures the body. And this is an inconvenience, which many have found experimentally from the immoderate violence and heat of action, which men fond of exercise, and eager in it, are most unseasonably guilty of. 

For there are but very few persons of such a constitution, either in body or mind, as to be able, all on the sudden, to change from a bad state to a sound and good one. Diogenes indeed, and Crates, and Zeno, and such eminent lights as these, might be so happy, but for the generality of people, their alterations are gradual and slow; they fall by little and little, and they recover themselves so too; and this is such a condition, as nature has appointed for us, with regard to the soul, as well as the body. 

For gentle methods are commonly more likely to hold, and a more safe way of proceeding. These keep the soul from spending its strength too fast, and put some checks upon its forwardness; which is the true way, both of preserving, and by degrees, though but slow ones, of confirming and increasing, the vigor of it. 

This is the true reason, why we are advised to put a restraint upon the affections of the soul, to move leisurely and gradually, and with much coolness and caution. That is, to slacken the reins by little and little, and not to let loose our desires and our aversions, nor give them their full range immediately. 

For the man, who from a dissolute and headstrong course of life, would bring himself to the contrary habits of sobriety and strict discipline, must not presently leap to the distant extreme, from luxury and excess, to abstemiousness and fasting; but he must advance by steps, and be satisfied, at first, with abating somewhat of his former extravagance. 

For what the author of the Golden Verses has observed, is very considerable upon these occasions: 

The rash use force, and with soft pleasures fight;
The wise retreat, and save themselves by flight.

Thus it is in matters of learning and knowledge; young students must admit the idea’s of things warily, and not take every appearance of truth for an uncontestable axiom; that so, if upon a second view, there be occasion to alter their judgments, it may be done with greater readiness and ease, when their minds are not too strongly possessed with their first notions. . . .