It is not implanted in us by nature; but we have at birth certain initial tendencies and capacities, which, if aided by association and training, enable us (and that not in all cases) to acquire it.
2.

_The Freedom of the Will_.

A distinction was taken by Epictetus and other Stoics between things in our power and things not in our power.
The things in our power are our opinions and notions about objects, and all our affections, desires, and aversions; the things not in our power are our bodies, wealth, honour, rank, authority, &c., and their opposites.

The practical application is this: wealth and high rank may not be in our power, but we have the power to form an _idea_ of these--namely, that they are unimportant, whence the want of them will not grieve us.

A still more pointed application is to death, whose force is entirely in the idea.
With this distinction between things in our power and things not in our power, we may connect the arguments between the Stoics and their opponents as to what is now called the Freedom of the Will.