But some of our desires and pleasures are to be classed as noble and good (for some of the things that please us are naturally desirable), while others are the reverse of this, and others are intermediate between the two, as we explained before, 189 ⁠—such things as money, gain, victory, and honour falling within the first class. With regard both to these, then, and to the intermediate class, men are blamed not for being affected by them, or desiring them, or caring for them, but only for doing so in certain ways and beyond the bounds of moderation. So we blame those who are moved by, or pursue, some good and noble object to an unreasonable extent, as, for instance, those who care too much for honour, or for their children or parents: for these, too, are noble objects, and men are praised for caring about them; but still one might go too far in them also, if one were to fight even against the gods, like Niobe, or to do as did Satyrus, who was nicknamed Philopator from his affection for his father⁠—for he seemed to carry his affection to the pitch of folly.