  Antiochus agrees with the Stoics about the importance of the first natural impulses and, by and large, about which items are the objects of those impulses. But unlike them, he accepts the principle that what agrees or accords with a creature’s fully developed adult nature, as it is expressed in its natural impulses, is good for that creature, and that the good life for human beings is therefore the life characterized by the fullest possible enjoyment of the goods corresponding to our natural impulses (Cicero, Acad. 1.19, 22; Fin. 5.24–5). He believes that he has an Old Academic authority for this in Polemon (Cicero, Fin.  4.14; Acad. 2.131), head of the Academy at the end of the fourth century B.C.E. Nonetheless, despite admitting other goods, he holds that virtue is the highest human good, and he believes that his theory can explain why it is the chief human good without having to make it the only good as the Stoics had done.