He lays down certain general principles, such as the doctrine of the Mean, but in the application of these (which is everything), he trusts to the most experienced and skilled advisers that the community can furnish.
III .-- On the theory of Happiness, or the Summum Bonum, it is needless to repeat the abstract of the tenth book.
IV .-- In laying down the Moral Code, he was encumbered with the too wide view of Virtue; but made an advance in distinguishing virtue proper from excellence in general.
V .-- He made Society tutelary to the individual in an excessive degree.
He had no clear conception of the province of authority or law; and did not separate the morality of obligation from the morality of reward and nobleness.
VI .-- His exclusion of Theology from morality was total.
THE STOICS.
The Stoics were one of the four sects of philosophy, recognized and conspicuous at Athens during the three centuries preceding the Christian era, and during the century or more following.

Among these four sects, the most marked antithesis of ethical dogma was between the Stoics and the Epicureans.

The Stoical system dates from about 300 B.C.; it was derived from the system of the Cynics.
The founder of the system was ZENO, from Citium in Cyprus (he lived from 340--260 B.C.), who derived his first impulse from Krates the Cynic.

He opened his school in a building or porch, called the _Stoa Poecile_ ('Painted Portico') at Athens, whence the origin of the name of the sect.

Zeno had for his disciple CLEANTHES, from Assos in the Troad (300--220 B.C.), whose _Hymn to Jupiter_ is the only fragment of any length that has come down to us from the early Stoics, and is a remarkable production, setting forth the unity of God, his omnipotence, and his moral government.