Cicero explains the notions of preferred indifferents and of the dichotomy of control by means of one of the most famous metaphors in Stoic literature: a discussion what is and is not up to an archer attempting to hit a target.

According to Stoic moral developmental psychology we begin life as self centered organisms, whose prosocial behavior develops initially by instinct, and then proceeds further with the aid of reason.

Things like health and wealth are choiceworthy. But what gives them value is, specifically, that they are the raw materials through which we exercise our chief good: virtue.

Cicero explains that human beings are naturally drawn to the use of reason, beginning when they are children. He also talks about the Stoic concept of katalepsis, the kind of impression so strong that it is undeniable.

Cicero has Cato the Younger explain a fundamental concept of Stoic developmental psychology: how virtue is rooted in innate self love, and how we do things that are good for us regardless of pleasure and pain.

Cicero explains why philosophy needs a technical vocabulary, and we look at the sort of issues this may cause when talking to people who are unfamiliar with such vocabulary.

At the onset of book III of Cicero's De Finibus, Cato the Younger explain the difference between the Epicurean and Stoic positions on the respective values of pleasure and virtue.

People exist for the sake of one another. Teach them then or bear with them.

Marcus Aurelius contemplates two possible scenarios for what happens after we die. Neither one of which justifies our fears on the matter. Better to focus instead on the fact that we are alive, here and now.

Marcus Aurelius reminds us that just as we do not control other people's bodies, so we do not control their opinions and judgments. We should, therefore, be concerned chiefly with improving our own.