will observe that different kinds of happiness (or at least a happiness of which the ingredients are combined in different proportions) will be indicated according to the answers we return to this question. Again, does the nature of man consist in feeling, in sensation, in the passions, in the flesh? or does it consist in thought, in reason, in intellect in the spirit? According as this question is answered the nature of man will be differently understood and interpreted, and a life conformable to nature will mean two different things according as the question is answered in the one way or in the other. Again, when we say that the virtuous life is coincident or identical with the natural life, do we mean that it is coincident with the life according to feeling, to sensation, to the flesh? or do we mean that the virtuous life is identical with the life according to thought, to reason, to the spirit? And here, too, according as this question is answered do we obtain different conceptions in regard to the character and nature of virtue.
26. Now we shall obtain a broad, and general, and fundamental conception of the distinctive characteristics of Stoicism and Epicurism, if we regard them as taking up these questions and answering them in opposite ways. According to Stoicism, it is the happiness of thought, of reason, the satisfaction of the spirit which is the great end of man. According to Epicurism, it is the, happiness of the feelings, of sensation, of the fresh, which is the great end of man.
