of his philosophy, that we should consider well and distinguish what depends upon us and what does not, and therefore entirely avoid counting upon the latter, whereby we shall certainly remain free from all pain, sorrow, and anxiety. But that which alone is dependent upon us is the will; and here a transition gradually takes place to a doctrine of virtue, for it is observed that as the outer world, which is independent of us, determines good and bad fortune, so inner contentment with ourselves, or the absence of it, proceeds from the will. But it was then asked whether we ought to apply the words bonum and malum to the two former or to the two latter? This was indeed arbitrary and a matter of choice, and did not make any real difference, but yet the Stoics disputed everlastingly with the Peripatetics and Epicureans about it, and amused themselves with the inadmissible comparison of two entirely incommensurable quantities, and the antithetical, paradoxical judgments which proceeded from them, and which they flung at each other. The Paradoxa of Cicero afford us an interesting collection of these from the Stoical side.
Zeno, the founder, seems originally to have followed a somewhat different path. The starting-point with him was that for the attainment of the highest good, i.e., blessedness and spiritual peace, one must live in harmony with oneself (ὁμολογουμενως ξῃν· τουτο δ᾿εστι καθ᾿ ἑνα λογον και συμφωνον ξῃν.—Consonanter vivere: hoc est secundum, unam rationem et concordem sibi vivere. Stob. Ecl. eth. L. ii., c. 7, p. 132. Also: Αρετην διαθεσιν ειναι ψνχης συμφωνον ἑαυτῃ περι ὁλον τον βιον. Virtutem esse animi affectionem secum per totam vitam consentientem, ibid., p. 104.) Now this was only possible for a man if he determined himself entirely rationally, according to concepts, not according to changing impressions and moods; since, however, only the maxims of our conduct, not the consequences nor the outward circumstances, are in our power, in order to be always consistent we must set
