 Since virtue is the state (hexis 443D) in which emotion is guided by reason, it follows that virtue requires training in how to make emotion right. Plutarch devotes an entire treatise to that subject (De profectibus in virtute). He defends, against the Stoics, the view that progress in virtue is possible (ignoring the relevant views of Epictetus, Dissertations I.4 and Seneca, Letters to Lucilius 75.8). Education in virtue can be provided by parents and teachers, by the example of the virtuous actions of the people around us (De communibus notitiis 1069A), by the law of the cities (De virtute morali 452D), and also by philosophy, poetry and history (De profectibus 79B-80B). Plutarch tries indeed to offer such an education in virtue through his writings that have practical orientation, such as On the Control of Anger, On Curiosity, How Could you Tell a Flatterer from a Friend, Precepts of Marriage, To an Uneducated Ruler (see Van Hoof 2010), which are similar in spirit with the works of Philodemus On Property Management, On the Good Ruler according to Homer and Seneca's Letters to Lucilius. Plutarch maintains that the pervasion of emotion by reason should be thorough, which is why he claims that the temperate person is less virtuous than the practically wise one (phronimos), who does the good without wavering (De virtute morali 445C-D; cf. Nicomachean Ethics 1151b23–1152a3), as a temperate person might. To the extent that virtue reflects the operation of reason in the human soul, which is capable of following reason, virtue, Plutarch argues, is natural to us. He argues that nature itself attracts us (oikeiousa) to things which are natural for us to strive for, but these include also life, health, beauty, which Plutarch considers as completing happiness (symplêrotika, De communibus notitiis 1060B-E). Plutarch censures the Stoics because they argue that the final human end is to live in accordance with nature, but, he claims, they contradict themselves when they admit only virtue as being good, neglecting all other things which are, by everyone's admission, good for us, such as health. Plutarch, like Antiochus, maintains that the human final end includes the satisfaction of primary demands of the body, a doctrine Plutarch finds in Aristotle, Xenocrates and Polemo (De communibus notitiis 1069E-F).