 Crucially, this theory recognises a plurality of goods. Piso holds that virtue is sufficient for happiness but that there are also bodily goods such as health and freedom from pain, the possession of which, when added to virtue, will render the subject not just happy, as virtue on its own does, but ‘supremely happy’ (5.71). Cicero wonders whether treating such things as goods will not simply mean adopting the view of Aristotle’s distinguished successor Theophrastus who, while providing a good deal of the resources for Piso’s account (5.12), also acts as something of an outlier for having claimed that no life could be happy if caught up in pain or misfortune (5.77).