D._ III. 2, and
_animis_ below and in _N.D._ II. 58. _In naturam et mores_: for _in ea quae
natura et moribus fiunt_. A similar inaccuracy of expression is found in
II. 42. The division is practically Aristotle's, who severs [Greek: aretai]
into [Greek: dianoetikai] and [Greek: ethikai] (_Nic. Eth._ I. c. 13,
_Magna Mor._ I. c. 5). In _D.F._ V. 38 the [Greek: dianoetikai] are called
_non voluntariae_, the [Greek: ethikai] _voluntariae_. _Celeritatem ad
discendum et memoriam_: cf. the [Greek: eumatheia, mneme] of Arist. (who
adds [Greek: anchinoia sophia phronesis]), and the _docilitas, memoria_ of
_D.F._ V. 36. _Quasi consuetudinem_: the _quasi_ marks a translation from
the Greek, as frequently, here probably of [Greek: ethismos] (_Nic. Eth._
II. c. 1). _Partim ratione formabant_: the relation which reason bears to
virtue is set forth in _Nic. Eth._ VI. c. 2. _In quibus_: i.e. _in
moribus_. All the late schools held that ethics formed the sole ultimate
aim of philosophy. _Erat_: note the change from _oratio obliqua_ to
_recta_, and cf. the opposite change in II. 40. _Progressio_: this, like
the whole of the sentence in which it stands, is intensely Stoic. For the
Stoic [Greek: prokore, prokoptein eis areten], cf. _M.D.F._ IV. 64, 66, R.
and P. 392, sq., Zeller, _Stoics_ 258, 276. The phrases are sometimes said
to be Peripatetic, if so, they must belong only to the late Stoicised
Peripateticism of which we find so much in Stobaeus. _Perfectio naturae_:
cf. esp. _De Leg._ I. 25. More Stoic still is the definition of virtue as
the perfection of the _reason_, cf. II. 26, _D.F._ IV. 35, V. 38, and
Madvig's note on _D.F._ II. 88. Faber quotes Galen _De Decr. Hipp. et
Plat._ c. 5, [Greek: he arete teleiotes esti tes hekastou physeos]. _Una
res optima_: the supremacy of virtue is also asserted by Varro in Aug. XIX.
3, cf. also _D.F._ V. 36, 38.

Sec.21. _Virtutis usum_: so the Stoics speak of their [Greek: adiaphora] as
the practising ground for virtue (_D.F._ III. 50), cf. _virtutis usum_ in
Aug. XIX. 1. _Nam virtus_: most MSS. have _iam_, which is out of place
here. _Animi bonis et corporis cernitur et in quibusdam_: MSS. omit _et_
between _cernitur_ and _in_, exc. Halm's G which has _in_ before _animi_
and also before _corporis_. These last insertions are not necessary, as may
be seen from _Topica_ 80, _causa certis personis locis temporibus
actionibus negotiis cernitur aut_ in _omnibus aut_ in _plerisque_, also
_T.D._ V. 22.