 The Stoics believe that their doctrine that god causally determines our every action is compatible with all of our ordinary moral practices. They share with Aristotle the idea that virtue is a perfection of our nature as rational and social animals, and they believe that the proper action to perform is the one that can be given a reasonable justification. (See the texts in Long and Sedley sections 59–61.) Let us suppose that causal determinism is true and that I break my promise to my daughter and chow down on the cake. Even if every action is causally determined by God, right reason still commands right actions and prohibits wrong ones. We can still give the reasons why breaking my promise to my daughter is irrational and wrong, and why keeping my promise would be rational and right. So, even though I was causally determined to break my promise, my doing so was wrong. And if there are right and wrong actions, there are also virtues and vices, character traits that dispose us to act rightly and wrongly, respectively. So, in the example above, I am a vicious person: I am the kind of person who will break his promise to his daughter for the sake of filling his belly. But virtue is noble, and thus commendable, whereas vice is shameful, and thus reprehensible. And commendable things deserve honor, whereas reprehensible things deserve censure and punishment. So I am a shameful, reprehensible person, and I am rightly criticized for my action (Alexander, On Fate ch. 35, 207, 5–21, LS 62J).