 Strikingly, whereas tyrannicide might appear to be a difficult case for such an ethical code to confront, Cicero presents it — writing later in the year that Caesar was assassinated—as the straightforwardly ethically correct choice. Cicero couches his case in Stoic terms of naturalness and fellowship (Dyck 1996, ad loc. to Off.III.29–32). His pivotal move is to deny that tyrants are party to the otherwise universal nature of human fellowship. Thus he asserts that “there can be no fellowship between us and tyrants…just as some limbs are amputated if they are…harming other parts of the body, similarly if the wildness and monstrousness of a beast appears in human form, it must be removed from the common humanity…of the body” (Off.III.32: ostensibly about the tyrant Phalaris).