 This can be seen as expressive of the same reservation Cicero had. If Speusippus and Xenocrates espoused the view that the virtuous man was always happy but thought that there were non-moral evils such as poverty and pain, then they thought that there were non-moral good things as well: the absence of poverty and the absence of pain. So (on Cicero’s and Seneca’s account) they were not consistent in maintaining that virtue (which incorporates only moral goods) was sufficient for happiness.