 For the Stoics, however, reason’s being the craftsman of all adult human impulses does not imply a division between the rational and any non-rational parts of the soul. Orthodox Stoics do not divide the soul into reason and non-rational desires. Without this division there is no basis for a distinction between epistêmê as an intellectual virtue and reason as exercising a kind of technê with respect to some non-rational element. Rather, there is only the reasoning (dianoia) and governing principle (hêgemonikon) which is capable of opposite states and thus becomes either virtue or vice (Plutarch, On moral virtue 441 C–D). Moral weakness or hesitancy comes from alternating judgments about what is morally right (446E–447A). Such an account implies that reason controls impulse solely by its judgments. One’s emotions, then, are not independent of reason; they cannot pursue as good something different from what reason takes to be good. In those who do not know what the good is, reason gives rise to mistaken impulses to action. For instance, the belief that health is good is mistaken because only virtue is good; still, this mistaken belief is expressed as fear at the prospect of losing one’s health, which, in turn, can move one to preserve health at the expense of virtue. However, in the one who knows that virtue is the only good – the sage – reason, unimpeded by fear, gives rise to impulses that aim only at virtue. If reason is the craftsman of impulse and if technê implies knowledge, then it molds one’s impulsive feelings, i.e., the ones that lead one to act, through knowledge of the good. 