 Like other late Stoics, Seneca is first and foremost interested in ethics. Although he is well versed in the technical details of Stoic logic, philosophy of language, epistemology, and ontology, he does not devote any significant time to these fields (Barnes 1997, 12–23; Cooper 2004). However, we should not let the old prejudices about Roman versus Greek thought influence our interpretation of Seneca’s interest in practical questions. As Veyne puts it, “Seneca practiced neither a debased nor a vulgarized philosophy aimed at the supposed ‘practical spirit’ of the Romans” (2003, ix). Rather, it is Seneca’s very conception of philosophy as a salutary practice that makes the ethical dimension of his thought so prominent (on philosophy as therapy, see Nussbaum 1994; Setaioli 2014).