y said) were always arranged with a
view to the happiness of the kosmos on the whole. The bad man, whose
volitions conflict with these schemes, is always baulked of his
expectations, and brought at last against his will to see things
carried by an overruling force, with aggravated pain and humiliation to
himself: while the good man, who resigns himself to them from the
first, always escapes with less pain, and often without any at all.
_Ducunt volentem fata, nolentem trahunt_.

We have thus seen that in regard to the doctrine called in modern times
the Freedom of the Will (_i.e._, that volitions are self-originating
and unpredictable), the Stoic theorists not only denied it, but framed
all their Ethics upon the assumption of the contrary. This same
assumption of the contrary, indeed, was made also by Sokrates, Plato,
Aristotle, and Epicurus: in short, by all the ethical teachers of
antiquity. All of them believed that volitions depended on causes: that
under the ordinary conditions of men's minds, the causes that volitions
generally depended upon are often misleading and sometimes ruinous: but
that by proper stimulation from without and meditation within, the
rational causes of volition might be made to overrule the impulsive.
Plato, Aristotle, Epicurus, not less than the Stoics, wished to create
new fixed habits and a new type of character. They differed, indeed, on
the question what the proper type of character was: but each of them
aimed at the same general end--a new type of character, regulating the
grades of susceptibility to different motives. And the purpose of all
and each of these moralists precludes the theory of free-will--_i.e._,
the theory that our volitions are self-originating and unpredictable.

III.--We must consider next the Stoical theory of Happiness, or rather
of the _Good_, which with them was proclaimed to be the sole,
indispensable, and self-sufficing condition of Happiness. They declared
that Pleasure was no part of Good, and Pain no part of Evil; therefore,
that even relief from pain was not necessary to Good or Happiness.
This, however, if followed out consistently, would dispense with all
morality and all human endeavour. Accordingly, the Stoics were obliged
to let in some pleasures as an object of pursuit, and some pains as an
object of avoidance, though not under the title of Good and Evil, but
with the inferior name of _Sumenda_ and _Rejicienda_.[9] Substantially,
therefore, they held th