[152] ‘in huius gaudii possessione esse te volo’ Sen. Ep. 23, 4.
[153] ‘ἀναλγησία enim atque ἀπάθεια quorundam etiam ex eadem porticu prudentiorum hominum, sicut iudicio Panaetii, inprobata abiectaque est’ A. Gellius N. A. xii 5, 10.
[154] τὸ λογικὸν ζῷον ἀκολουθητικὸν φύσει ἐστι τῷ λόγῳ καὶ κατὰ τὸν λόγον ὡς ἂν ἡγεμόνα πρακτικόν Galen plac. Hipp. et Plat. iv 2, p. 368 K.
[155] ‘negat [Zenon] Platonem, si sapiens non sit, eadem esse in causa, qua tyrannum Dionysium. huic mori optimum esse propter desperationem sapientiae; illi propter spem vivere’ Cic. Fin. iv 20, 56.
[156] See above, §§ [289], [324].
[157] For the Socratic paradox ‘virtue can be taught,’ see above, § [46], also Diog. L. vii 91; ‘nemo est casu bonus. discenda virtus est’ Sen. Ep. 123, 16.
[158] Arnim iii 214.
[159] ‘omnibus natura fundamenta dedit semenque virtutum’ Sen. Ep. 108, 8.
[160] The emphasis occasionally laid on εὐφυΐα (bona indoles) reflects aristocratic and Platonic influences, see Pearson, pp. 205, 206; ‘those who have a good natural disposition (οἱ εὐφυεῖς), even if you try to turn them aside, cling still more to reason’ Epict. Disc. iii 6, 9.
[161] ‘Modest actions preserve the modest man, and immodest actions destroy him; actions of fidelity preserve the faithful man, and the contrary actions destroy him’ ib. ii 9, 11; ‘What then is progress? if any of you, withdrawing himself from externals, turns to his own will (προαίρεσις) to exercise it and to improve it by labour’ ib. i 4, 18.