Galen’s main extant ethical work, Aff. Pecc. Dig., explicitly addresses itself to the correction of both affections (pathē) and errors (hamartēmata)—that is to say, to the shortcomings of both the non-rational and the rational part of the soul. Galen is clear that the domain of ethics covers the identification and correction of both; yet in the latter area—that of ethical errors of reason—his discussion is much less clear. He prefers to focus on intellectual error and inadequate intellectual training more broadly, in a way which seems more relevant to the discovery of scientific than to that of ethical truth. Relatedly, it is difficult to find in Galen a clear answer to the question of the goal of life, or ultimate good for human beings. What seems clear is that although he regards freedom from distress—a condition which may seem very similar to Epicurean “untroubledness” (ataraxia) or Stoic “unaffectedness” (apatheia)—as a highly desirable state, this is at best a precondition for the good life, not constitutive of it. Galen is committed to the notion that human beings have a “higher” good than that implied in the Epicurean ideal; and it seems (though there are textual problems in the passages where he comes closest to addressing the question) that the good may be formulated (a) in terms of an approach to the divine, and/or (b) in terms of the human being’s fulfilment of his or her proper capacities through appropriate activity of body and soul.