 Since pneuma is corporeal, there is a sense in which the Stoics have a theory of mind that would be called ‘materialist’ in the modern sense (cf. Annas 2009). The pneuma which is a person’s soul is subject to generation and destruction (Plutarch 53 C, Eusebius 53W). Unlike for the Epicureans, however, it does not follow from this that my soul will be utterly destroyed at the time at which my body dies. Chrysippus alleged that the souls of the wise would not perish until the next conflagration (Diog. Laert. 7.157=SVF 2.811, not in LS). Is this simply a failure of nerve on the part of an otherwise thorough-going materialist? Recall that the distinctive movement of pneuma is its simultaneous inward and outward motion. It is this which makes it tensile and capable of preserving, organising and, in some cases, animating the bodies which it interpenetrates. The Stoics equate virtue with wisdom and both with a kind of firmness or tensile strength within the commanding faculty of the soul (Arius Didymus 41H, Plutarch 61B, Galen 65T). Perhaps the thought was that the souls of the wise had a sufficient tensile strength that they could continue to exist as a distinct body on their own.  Later Stoics like Panaetius (2nd c. BCE) and Posidonius (first half 1st c. BCE) may have abandoned this view of Chrysippus’.