  Like the Stoics, however, Antiochus wants to claim that virtue is sufficient for happiness. Stoic ethics ensures this result by denying that there are any goods or evils apart from virtue and vice and therefore any items capable of affecting the goodness of a life except virtue and vice. This option was not open to Antiochus because he thinks that there are other goods and evils, which do have this power. His solution, which is the most distinctive feature of his ethical system and the one that seems to have drawn the most criticism, is to distinguish between the happy life (vita beata in Cicero’s Latin), for which virtue is sufficient, and the completely or entirely happy life (vita beatissima) (Fin. 5.71, 95; T.D. 5.22), which requires bodily and external goods as well (see Irwin 1992).