=110.= DIOGENES of Seleucia (circ. 238-150 B.C.; often called ‘of Babylon,’ or simply _Diogenes Stoicus_), and ANTIPATER of Tarsus (circ. 200-129 B.C.), were both men of eminence in the history of Stoicism[116], but they were unequally matched against Carneades (218-128 B.C.), who was head of the Academic school about the same time, and who proclaimed the doctrine of a universal suspension of judgment. The many volumes of Chrysippus gave Carneades ample opportunities for the exercise of his critical powers; and Antipater, unable or unwilling to meet him in open argument, fell himself into the evil habit of book-writing[117]. Both these teachers specially interested themselves in questions of casuistry. Diogenes, who defined the good as ‘reasonableness in the choice of natural ends[118],’ adopted practically that interpretation of ‘reasonableness’ in which divine reason has the least part, and human plausibility the freest play[119]. Thus he discusses the problems whether the seller of a house ought to inform the purchaser of its defects, and whether a man upon whom false coins have been passed may transfer them to his neighbour[120]. Exactly as Carneades[121], he finds ‘reasonable excuse’ for the less scrupulous course. Antipater on the other hand holds that a man’s duty to his neighbour requires perfect frankness[122]; yet he is said to have abandoned the Socratic doctrine of the self-sufficiency of virtue, and to have held that external goods are a part (though only a small part) of the supreme good[123]. [Sidenote: Lesser Stoics.]