Again, Chrysippus, in the first book of his treatise on the Chief Good, and Cleanthes, and also Posidonius in his Exhortations, and Hecaton, all agree that virtue may be taught. And that they are right, and that it may be taught, is plain from men becoming good after having been bad. On this account Panætius teaches that there are two virtues, one speculative and the other practical; but others make three kinds, the logical, the natural, and the ethical. Posidonius divides virtue into four divisions; and Cleanthes, Chrysippus, and Antipater make the divisions more numerous still; for Apollophanes asserts that there is but one virtue, namely, prudence. Among the virtues some are primitive and some are derived. The primitive ones are prudence, manly courage, justice, and temperance. And subordinate to these, as a kind of species contained in them, are magnanimity, continence, endurance, presence of mind, wisdom in council. And the Stoics define prudence as a knowledge of what is good, and bad, and indifferent; justice as a knowledge of what ought to be chosen, what ought to be avoided, and what is indifferent; magnanimity as a knowledge of engendering a lofty habit, superior to all such accidents as happen to all men indifferently, whether they be good or bad; continence they consider a disposition which never abandons right reason, or a habit which never yields to pleasure; endurance they call a knowledge or habit by which we understand what we ought to endure, what we ought not, and what is indifferent; presence of mind they define as a habit which is prompt at finding out what is suitable on a sudden emergency; and wisdom in counsel they think a knowledge which leads us to judge what we are to do, and how we are to do it, in order to act becomingly. And analogously, of vices too there are some which are primary, and some which are subordinate; as, for instance, folly, and cowardice, and injustice, and intemperance, are among the primary vices; incontinence, slowness, and folly in counsel among the subordinate ones. And the vices are ignorance of those things of which the virtues are the knowledge. LV. Good, looked at in a general way, is some advantage, with the more particular distinction, being partly what is actually useful, partly what is not contrary to utility. On which account virtue itself, and the good which partakes of virtue are spoken of in a threefold view of the subject. First, as to what kind of good it is, and from what it ensues; as, for instance, in an action done according to virtue. Secondly, as to the agent, in the case of a good man who partakes of virtue.…[89]