According to the principles of the Cyrenaics, the virtuous man is not necessarily he who is in the possession of pleasure but he who is able to proceed rightly in quest of pleasure. “Virtue is the only possible and sane way to happiness.” The most eminent members of the Cyrenaics were Arete the daughter of Aristippus and her son Aristippus the younger, surnamed the mother-taught.[232] The fundamental doctrine of the Cyrenes seems to have been that right-living or virtue constitutes the only good. “The essence of virtue lies in self-control. Enjoyment sought as an end is evil.” [232] Ueberweg, _History of Philosophy_, vol. i., p. 95. We are informed by Ueberweg that there exists an early monograph on Arete by J. C. Eck (Leipzig, 1776). “Virtue is capable of being taught, and when once acquired cannot be lost. What is good is honourable, and what is bad is disgraceful.” On examination it is found that one of the most eminent members of this school is Hipparchia. That she is not a mere listener, imbibing the ideas of others, is shown in the fact that she lectured publicly and argued strongly before the philosophers of Athens. The founder of the Cynic school of philosophy is said to have been Antisthenes, the son of a Thracian mother. One of the sayings of this philosopher is, that “virtue is the same in a man as in a woman.”[233] [233] Diogenes Laërtius, _Life of Hipparchia_. That the question of the position of women was a theme for discussion in the age under consideration is shown in a “sophism” proposed by Hipparchia to Theodorus. Once when she went to sup with Lysimachus, she said to Theodorus: “What Theodorus could not be called wrong for doing, that same thing Hipparchia ought not to be called wrong for doing.”[234] [234] Diogenes Laërtius, _Life of Hipparchia_, iii. When we take into consideration the fact that Hipparchia was intimately associated with Crates, a man for whom she entertained the tenderest affection, and when we remember that they were both engaged in teaching a philosophy which “recognized virtue as the supreme end of life,” the conversation at the house of Lysimachus between Hipparchia and Theodorus, as set forth by Diogenes Laërtius will be seen to admit of a different interpretation than that which commonly prevails. Of the Epicureans it has been observed that they were a sort of Pythagorean brotherhood, consisting of both men and women. The scandalous tongue of antiquity was never more virulent than it was in the case of Epicurus, but, as far as we can judge, the life of the Garden joined to urbanity and refinement a simplicity which would have done no discredit to a Stoic; indeed, the Stoic Seneca continually refers to Epicurus not less as a model for conduct, than as a master of sententious wisdom.