The arena of the warmest dispute between the two Schools is, however, ethics. Yet, even on this ground, they are more nearly related than appears at first sight. No greater contrast appears to be possible than that between the Epicurean theory of pleasure and the Stoic theory of virtue; and true it is that the two theories are diametrically opposite. Nevertheless, not only are both aiming at one and the same end—the happiness of mankind—but the conditions of happiness are also laid down by both in the same spirit. According to Zeno virtue, according to Epicurus pleasure, is the highest and only good; but the former in making virtue consist essentially in withdrawal from the senses or insensibility; the latter in seeking pleasure in repose of mind or imperturbability, are expressing the same belief. Man can only find unconditional and enduring satisfaction, when by means of knowledge he attains to a condition of mind at rest with itself, and also to an independence of external attractions and misfortunes. The same unlimited appeal to personal truth is the common groundwork of both systems. Both have expanded this idea under the same form—that of the ideal wise man—for the most part with the same features. The wise man of Epicurus is, as we have seen, superior to pain and want; he enjoys an excellence which cannot be lost; and he lives among men a very God in intelligence and happiness. Thus, when worked out into details, the difference in the estimate of pleasure and virtue by the Stoics and Epicureans seems to vanish. Neither the Stoic can separate happiness from virtue, nor the Epicurean separate virtue from happiness. But, whilst recommending a living for society, both systems take no real interest in social life. The recognition of a natural society amongst mankind, of certain positive relations to state and family, above all, a clear enunciation of a citizenship of the world, characterise the Stoics. The pursuit of friendship, and the gentle humanity of their ethics, characterise the Epicureans. Together with these peculiarities one common feature cannot be ignored. Both have renounced the political character of the old propriety of conduct, and diverting their attention from public life, seek to find a basis for universal morality in the simple relation of man to man. [(c) The relationship greater than the difference.]