are the notions of the Stoics on the subject of logic.
LI. The ethical part of philosophy they divide into the topic of inclination, the topic of good and bad, the topic of the passions, the topic of virtue, the topic of the chief good, and of primary estimation, and of actions; the topic of what things are becoming, and of exhortation and dissuasion. And this division is the one laid down by Chrysippus, and Archedemus, and Zeno, of Tarsus, and Apollodorus, and Diogenes, and Antipater, and Posidonius. For Zeno, of Cittium, and Cleanthes, have, as being more ancient they were likely to, adopted a more simple method of treating these subjects. But these men divided logical and the natural philosophy.
LII. They say that the first inclination which an animal has is to protect itself, as nature brings herself to take an interest in it from the beginning, as Chrysippus affirms in the first book of his treatise on Ends; where he says, that the first and dearest object to every animal is its own existence, and its consciousness of that existence. For that it is not natural for any animal to be alienated from itself, or even to be brought into such a state as to be indifferent to itself, being neither alienated from nor interested in itself. It remains, therefore, that we must assert that nature has bound the animal to itself by the greatest unanimity and affection; for by that means it repels all that is injurious, and attracts all that is akin to it and desirable. But as for what some people say, that the first inclination of animals is to pleasure, they say what is false. For they say that pleasure, if there be any such thing at all, is an accessory only, which, nature, having sought it out by itself, as well as those things which are adapted to its constitution, receives incidentally in the same manner as animals are pleased, and plants made