 Plutarch’s characterization of Zeno’s Republic as prescribing that “we should regard all men as our fellow-citizens and local residents” (SVF 1.262, as translated in LS 67A), composed around the end of the first century of the Common Era, has often been read as prescribing a kind of cosmopolitanism that builds on Diogenes’ paradoxical Cynic version of that stance.  However, the reliability of this text as an account of Zeno has been questioned, and just how this fellowship of all humans relates to the fellowship of rationally perfect sages and to the sharing of humans and gods in the cosmos has been debated (for a defense and interpretation of Plutarch’s claim as applying to all humans, see Vogt 2008: 86–90, contra the views of Schofield 1991 and Vander Waerdt  1991).[11]  Arguably, as in the case of Aristotle, the underlying kinship by nature establishes a potential for a full civic membership which is to be based solely on virtue, itself potentially available to all rational beings but realized in practice by few or perhaps even none. This is one interpretation of the report that Zeno presented “only virtuous people in the Republic as citizens, friends, relations and free” (as translated in LS 67B; this is preserved in Diogenes Laertius 7.32–7.33, found in SVF 1.226 and 1.222 respectively).