[69] In Seneca, Ep. 89, 4, wisdom is the highest good for the human mind, and philosophy is a striving after wisdom: wisdom is defined to be the knowledge of things human and divine; philosophy to be studium virtutis, or studium corrigendæ mentis. This striving after virtue cannot be distinguished from virtue itself: Philosophia studium virtutis est, sed per ipsam virtutem. Seneca further observes (Fr. 17, in Lactant. Inst. iii. 15): Philosophia nihil aliud est quam recta vivendi ratio, vel honeste vivendi scientia, vel ars rectæ vitæ agendæ. Non errabimus, si dixerimus philosophiam esse legem bene honesteque vivendi, et qui dixerit illam regulam vitæ, suum illi [nomen] reddidit. Plut. see previous note. [70] See Diog. vii. 46: αὐτὴν δὲ τὴν διαλεκτικὴν ἀναγκαίαν εἶναι καὶ ἀρετὴν ἐν εἴδει περιέχουσαν ἀρετὰς, κ.τ.λ. [71] Chrys. in Plut. Sto. Rep. 9, 6: δεῖ γὰρ τούτοις [sc. τοῖς φυσικοῖς] συνάψαι τὸν περὶ ἀγαθῶν καὶ κακῶν λόγον, οὐκ οὔσης ἄλλης ἀρχῆς αὐτῶν ἀμείνονος οὐδ’ ἀναφορᾶς, οὐδ’ ἄλλου τινὸς ἕνεκεν τῆς φυσικῆς θεωρίας παραληπτῆς οὔσης ἢ πρὸς τὴν περὶ ἀγαθῶν ἢ κακῶν διάστασιν. [72] Chrys. in Plut. Sto. Rep. 3, 2: ὅσοι δὲ ὑπολαμβάνουσι φιλοσόφοις ἐπιβάλλειν μάλιστα τὸν σχολαστικὸν βίον ἀπ’ ἀρχῆς, οὗτοί μοι δοκοῦσι διαμαρτάνειν ὑπονοοῦντες διαγωγῆς τινος ἕνεκεν δεῖν τοῦτο ποιεῖν ἢ ἄλλου τινὸς τούτῳ παραπλησίου, καὶ τὸν ὅλον βίον οὕτω πως διελκύσαι· τοῦτο δ’ ἔστιν, ἂν σαφῶς θεωρηθῇ, ἡδέως. Διαγωγὴ had, it is true, been treated by Aristotle, whose school is here referred to, as an end in itself; but Aristotle had carefully distinguished διαγωγὴ from ἡδονή. [73] p. 19. [74] Cic. Acad. ii. 42, 129: Herillum, qui in cognitione et scientia summum bonum ponit: qui cum Zenonis auditor esset, vides quantum ab eo dissenserit, et quam non multum a Platone. Fin. ii. 13, 43: Herillus autem ad scientiam omnia revocans unum quoddam bonum vidit. iv. 14, 36: In determining the highest good, the Stoics act as one-sidedly, as if ipsius animi, ut fecit Herillus, cognitionem amplexarentur, actionem relinquerent. v. 25, 73: Sæpe ab Aristotele, a Theophrasto mirabiliter est laudata per se ipsa rerum scientia. Hoc uno captus Herillus scientiam summum bonum esse defendit, nec rem ullam aliam per se expetendam. Diog. vii. 165: Ἥριλλος ... τέλος εἶπε τὴν ἐπιστήμην. Ibid. vii. 37. With less accuracy, it is asserted by Iambl. in Stob. Ecl. i. 918, that we are raised to the society of the gods, κατὰ Ἥριλλον, ἐπιστήμῃ. [75] Sen. Ep. 89, 8: Nam nec philosophia sine virtute est nec sine philosophia virtus. Ibid. 53, 8: We all lie in the slumber of error: sola autem nos philosophia excitabit ... illi te totum dedica. [76] Lact. Inst. vii. 7: Ad virtutem capessendam nasci homines, Ariston disseruit. See Stob. Ecl. 4, 111. [77] Plut. De Audiendo, c. 8, p. 42: οὔτε γὰρ βαλανείου, φησὶν ὁ Ἀρίστων, οὔτε λόγου μὴ καθαίροντος ὄφελός ἐστιν. [78] Stob. Floril. 82, 15. Diog. vii. 161. [79] Stob. Floril. 82, 11. [80] Ibid. 7.