This tendency, however, was offset by the Stoic belief that all persons originally possess the same nature and that all are children of the same universal Spirit. Social differences, hence, are external and superficial. Beneath the surface of human nature there is a cosmopolitanism which constitutes a passive brotherhood of man. Brotherly love should rule, according to the Stoics, but it should rule temperately, and not in such a way as to disturb the individual’s self control. Brotherly love should be not a passionate but an intellectual element. In his treatise on Benefits, Seneca makes benevolence the most social of all virtues; and ingratitude the most venal of all crimes. Marcus Aurelius (121–180 A. D.) gave the social injunction: Love mankind.[VII-4] Living should consist in passing from one social act to another.[VII-5] This is a social world; men exist for the sake of one another.[VII-6] The Stoic Emperor declared that God is social and that individuals are part of God’s universe. Each individual is a component part of the social system, and hence every act of the individual is an integral phase of social life.[VII-7] Inasmuch as the Intelligence of the universe is social, human society functions as a phase of the cosmic co-ordination. We are all co-laborers and co-operators. Even the persons who find fault and who hinder what happens, are performing useful co-operative functions.[VII-8] That which is harmful to the swarm is likewise harmful to the individual. Man is a citizen of the world.[VII-9] The services of a good citizen are never lost. The good citizen does good chiefly by the example he sets.[VII-10] But the cosmopolitanism of the Stoics never extended beyond a passive interest in the world of affairs. It meant that the individual should be agreeable with other persons, that he should be tolerant of the weaknesses of others, and that he should be aware constantly that others are watching him and likely to copy the example he sets.[VII-11] Stoicism requires the suppression of anger and the exercising of clemency toward all human beings. While Stoicism does not extend so far in its profession as Christianity’s doctrine of brotherhood of man, it represents a broader viewpoint of life than any code of conduct which previously had developed in the non-Christian world. The purpose of punishment, according to Seneca, is two-fold: either to reform the evil-doer; or to prevent the operation of his evil influence and to stop him from setting harmful examples.[VII-12] The social medicine must be determined, quantitatively and qualitatively, by the nature of the offender and the offense. Above all things else, he who administers punishment must not act in anger. Justice cannot be angry.[VII-13] Lynch procedure is entirely contrary to the teachings of Stoicism.