The earliest impulse that appeared in a newly born animal was to protect itself and its own constitution which were conciliated to it by nature. What tended to its survival, it sought; what tended to its destruction, it shunned. Thus self-preservation was the first law of life. While man was still in the merely animal stage, and before reason was developed in him, the things that were in accordance with his nature were such as health, strength, good bodily condition, soundness of all the senses, beauty, swiftness--in short all the qualities that went to make up richness of physical life and that contributed to the vital harmony. These were called the first things in accordance with nature. Their opposites were all contrary to nature, such as sickness, weakness, mutilation. Under the first things in accordance with nature came also congenial advantages of soul such as quickness of intelligence, natural ability, industry, application, memory, and the like. It was a question whether pleasure was to be included among the number. Some members of the school evidently thought that it might be, but the orthodox opinion was that pleasure was a sort of aftergrowth and that the direct pursuit of it was deleterious to the organism. The after growths of virtue were joy, cheerfulness, and the like. These were the gambolings of the spirit like the frolicsomeness of an animal in the full flush of its vitality or like the blooming of a plant. For one and the same power manifested itself in all ranks of nature, only at each stage on a higher level. To the vegetative powers of the plant the animal added sense and Impulse. It was in accordance therefore with the nature of an animal to obey the Impulses of sense, but to sense and Impulse man superadded reason so that when he became conscious of himself as a rational being, it was in accordance with his nature to let all his Impulses be shaped by this new and master hand. Virtue was therefore pre-eminently in accordance with nature. What then we must now ask is the relation of reason to impulse as conceived by the Stoics? Is reason simply the guiding, and impulse the motive power? Seneca protests against this view, when impulse is identified with passion. One of his grounds for doing so is that reason would be put on a level with passion, if the two were equally necessary for action. But the question is begged by the use of the word 'passion,' which was defined by the Stoics as 'an excessive impulse.' Is it possible then, even on Stoic principles, for reason to work without something different from itself to help it? Or must we say that reason is itself a principle of action? Here Plutarch comes to our aid, who tells us on the authority of Chrysippus in his work on Law that impulse is 'the reason of man commanding him to act,' and similarly that repulsion is 'prohibitive reason.' This renders the Stoic position unmistakable, and we must accomodate our minds to it in spite of its difficulties. Just as we