The way for Stoicism was more directly paved by the Aristotelian speculations as to the origin of notions and conceptions. Here the Stoics did little more than omit (in conformity with their principles) what their predecessor had said as to an original possession and immediate knowledge of truth. It has been remarked on an earlier occasion how closely their formal logic followed that of Aristotle; they contented themselves with building on Aristotelian foundations, and even their additions have more reference to grammar than to logic. The actual influence of Peripatetic views on those of the Stoics appears to have been least in the province of ethics. Here the crudity of the Stoic conception of virtue, the entire suppression of emotions, the absolute exclusion of everything external from the circle of moral goods, the distinction between the wise and the foolish man, the attacks on a purely speculative life, present a sharp contrast to the caution and many-sidedness of Aristotle’s moral theory, to his careful weighing of current opinions and their practicability, to his recognition of propriety in every shape and form, and to the praise which he lavishes on a purely speculative life. What the Stoics chiefly owe to Aristotle is the formal treatment of the materials and the psychological analysis of individual moral faculties. On the other hand, the province of ethics must be looked to for traces of the teaching which Zeno received from Polemo, perhaps even from Xenocrates. [(4) Connection with Plato.]