 At this point, we can appreciate the way Stoicism presents a distinct view of the relation between epistêmê and technê. Socratic intellectualism holds that what one knows to be good is sufficient for one to do what is good; but it has no moral psychology to justify the claim. Finding the claim itself paradoxical, Plato explains the hesitancy to do what one knows to be good by introducing non-rational elements into the soul. (See the entry on  ancient ethical theory,  especially the sections on Socrates and on Plato.) Finally, the Stoics return to a form of Socratic intellectualism. However, Stoicism provides the missing moral psychology with its doctrine of the unity of the soul. In the soul of the Stoic sage, the knowledge of the good is an unshakeable grasp of what is good both for the sage and for the whole universe. Because of its unity, there is nothing in the soul of the sage to oppose this knowledge. It is as though the Stoics assume that, without opposition, this sort of knowledge would naturally pass over into action once the connection is made with a particular situation. Any reason to think otherwise is false. One type of false opinion is theoretical (and external to moral reasoning) and comes from mistaken views about moral psychology that clutter the soul up with non-rational parts. The other type is practical (and internal to moral reasoning) and comes from failure to know that virtue is living in accordance with nature and is the only good. This type of false opinion gives rise to such emotions as fear, which impede living in accordance with nature. Once these are swept away, knowledge of what is good is motivation enough to act. In the sage, then, where the unity of the soul is perfected, the theoretical grasp characteristic of epistêmê just is a technê.