Whatever attention the Stoics paid to the study of nature and to logic, the real kernel of their system lies, as has been already observed, in their Ethics; even natural science, that ‘most divine part of philosophy,’ was only pursued as an intellectual preparation for Ethics. In the field of Ethics the true spirit of the Stoic system may therefore be expected to appear, and it may be anticipated that this subject will be treated by them with special care. Nor is this expectation a vain one; for here the springs of information flowing freely give ample data respecting the Stoic doctrine of morality. Nevertheless, respecting the formal grouping of these data only vague and contradictory statements are forthcoming. Moreover, the Stoics appear to have followed such different courses and to have been so little afraid of repetition, that it is hardly possible to obtain a complete survey of their whole system by following any one of the traditional divisions. [520] Proceeding to group the materials in such a way as to give the clearest insight into the peculiarities and connection of the Stoic principles, the first distinction to be made will be one between morality in general and particular points in morality. In considering morality in general, those statements which give the abstract theory of morals will be distinguished from those which modify it with a view to meet practical wants. The former again may be grouped round three points:—the enquiry into the highest good, that into the nature of virtue, and that relating to the wise man. [A. The highest good.] [(1) Nature of the highest good.]