=128.= Seneca claims to be an independent thinker, only adopting the views of Stoic masters because their arguments convince him[103]. Still he does not use the liberty he claims to assert any new principles, but only to deviate occasionally in the direction of popular views. Thus he frequently adopts some dogma of Epicurus or some Cynic paradox to point a moral, and appears unconscious of the deep-lying differences which keep these schools apart from Stoicism; and only in reply to some challenge does he state with any care the Stoic position. This is particularly the case with the problem of wealth, which both Epicurean and Cynic disparage, but the true Stoic is called upon to defend as a ‘thing of high degree.’ Yet when Seneca is called upon to defend his own possession of wealth he states his case with admirable clearness. [Sidenote: Weakening of Stoicism.] =129.= It is perhaps partly due to his style that it appears at times as if Seneca’s hold on Stoic doctrine was often weak. He has no real belief in conviction and scientific knowledge: ‘if we try to be exact everywhere, we shall need to keep silence; for there is something to be said against most statements[104].’ For the detailed Stoic system of logic he feels only contempt[105]. In physics however his interest is keen, probably under the influence of his favourite Posidonius: he sets forth with great clearness the theory of tone (τόνος, _intentio_)[106]: he eloquently maintains the existence of gods, abandoning the traditional proofs, and basing his conviction upon the moral sense in man[107]: he holds firmly to the doctrine of the conflagration[108]. Still we have constant reason to doubt whether these beliefs are linked together in his mind by any consistent principle. His ethics are marked by a similar weakness: the Socratic ‘strength and force’ is wanting, and is replaced by a spirit of quietism and resignation. The important position which he has filled in Roman politics awakens no enthusiasm in himself, nor does the greatness of the Roman empire excite his admiration. His heart is in his books; to them he gives up entirely his closing years. His wise man will not go out of the way to mix in politics; rather he will carefully consider how he may avoid the dangers of social strife[109]. This enfeebled moral teaching is found also in the successors of Seneca, and in modern literature is constantly quoted as true Stoic doctrine. But though Seneca’s philosophy finds him many an excuse for his retirement, he would have been a more faithful disciple of Zeno and Cleanthes if he had borne the burden of public life to the end. [Sidenote: Musonius.]