 The Stoics are extreme eudaimonists compared to Plato or Aristotle, although they are clearly inspired by Socratic intellectualism. While Plato clearly associates virtue and happiness, he never squarely faces the issue whether happiness may require other goods, e.g., wealth and health. Aristotle holds happiness to be virtuous activity of the soul; but he raises – without solving – the problem of bodily and external goods and happiness. For these two, virtue, together with its active exercise, is the dominant and most important component of happiness, while Stoics simply identify virtue and the good, and so make it the only thing needed for a happy life. Still, Stoics do not reduce happiness to virtue, as though ‘happiness’ is just a name for being perfectly just, courageous, and moderate. Rather they have independent ways of describing happiness. Following Zeno, all the Stoics say it is a good flow of life. Seneca says the happy life is peacefulness and constant tranquility. However, we should keep in mind that, while they do not reduce happiness to virtue, their account of happiness is not that of the common person. So in recommending virtue because it secures happiness the Stoics are relying on happiness in a special, although not idiosyncratic, sense. In fact, their idea of happiness shares an important feature with the Epicurean, which puts a premium on tranquil pleasures. In Stoicism as well, deliverance from the vicissitudes of fate leads to a notion of happiness that emphasizes tranquility. And, as we shall see, tranquility is a value for the Skeptics.