  On his view, the development which leads a human being to virtue does not involve a radical transformation of the kind posited by the Stoics. Rather, if all goes well, a human being comes to value reason, and hence virtue as the perfection of reason, above all other things because reason is the most important part of human nature. It is not so much the character of a human being’s motivation that is transformed as he develops, according to Antiochus, but rather the self which is the object of his natural concern. As a result, though virtue is the chief human good, there is room for other goods as well, because they are in accord with human nature too, albeit less important parts of it. Antiochus’ use of the Stoic framework puts him in a position to fault the Stoics for abandoning or forgetting the nature from which they set out (Cicero, Fin. 4.26, 43; 5.72) and for failing to see the difference between taking reason to be the most important part of human nature—which is correct—and thinking that it is the only part (4.41).