 The Stoics are well known for their teaching that the good is to be identified with virtue. Virtues include logic, physics, and ethics (Stoicorum Veterum Fragmenta [=SVF]II 35), as well as wisdom, moderation, justice, and courage. To our modern ears, the first three sound like academic subjects; but for the Stoics, they were virtues of thought. However, orthodox Stoics do not follow the Aristotelian distinction between intellectual and moral virtues because – as we shall see – they hold that all human psychological functions, including the affective and volitional, are rational in a single, unified sense. For them, consequently, all virtues form a unity around the core concept of knowledge. Finally, all that is required for happiness (i.e., the secure possession of the good, of what is needed to make one’s life a thoroughly good one) – and the only thing – is to lead a virtuous life. In this teaching Stoics are addressing the problem of bodily and external goods raised by Aristotle. Their solution takes the radical course of dismissing such alleged goods from the account of happiness because they are not necessary for virtue, and are not, in fact, in any way good at all.