A Guide to Stoicism 4 ¶24–25 — St. George Stock (modern guide)

St. George Stock (modern guide), A Guide to Stoicism 4 ¶24–25

We have now encountered the first paradox of Stoicism, and can discern its origin in the identification of virtue with pure reason. In getting forth the novelties in Zeno's teaching, Cicero mentions that, while his predecessors had recognized virtues due to nature and habit, he made all dependent upon reason. A natural consequence of this was the reassertion of the position which Plato held or wished to hold, namely, that virtue can be taught. But the part played by nature in virtue cannot be ignored. It was not in the power of Zeno to alter facts. All he could do was to legislate as to names. And this he did vigorously. Nothing was to be called virtue which was not of the nature of reason and knowledge, but still it had to be admitted that nature supplied the starting points for the four cardinal virtues--for the discovery of one's impulses, for right endurances and harmonious distributions. From things good and bad we now turn to things indifferent. Hitherto the Stoic doctrine has been stern and uncompromising. We have now to look at it under a different aspect, and to see how it tried to conciliate common sense.