 I was wondering what they're after the death of Socrates. Was there any chilling effect on philosophers in the city? Good question. So there is bound to have been some chilling effect, because they put this philosopher to death and sent this message that it was a bad thing. Now, in the reading of Diocese Laertes that you did on Socrates, he actually comments towards the end of that. And this is in sections 43 and 44, page 14 of the supplementary readings handout. It discusses how immediately Athenians had huge remorse for what happened and thought, this is really a bad, this is a bad sign. And we don't know how, as with everything in Diocese who knows to what extent it's true and we have to look into sources and so forth. And we should do further research about this. But it seems that philosophical activity, in a way, increased in the Hellenistic age. So we have a proliferation of schools. In addition to the academy and Aristotle's Lyceum or Peripatos, we get the founding of these new schools, Epicureanism, Stoicism, Thymicism, Skepticism, and so on. So on the surface, that looks like a big increase in philosophical activity. On the other hand, there is a way that we can characterize the Hellenistic philosophical activity as in a way turning away from politics in the way that it was so actively part of classical philosophy, Socrates, Plato, Aristotle, and so on. And Hellenistic philosophy seems to be more of a sort of inward turn, so the inner citadel and so forth. More of a focus on individual conduct in my own success, in my own happiness. And thinking about ethics not as something that politicians need to be concerned about so that they can design laws that operate with punishments and rewards, operate on the levers of pleasure and pain in order to create virtuous citizens or something. Instead, we start having philosophical reflections on how can I be a good person? Or how can I have a successful life? And so there's more of a kind of self-help and individual orientation of ethics and less of a political one. And that might be an outcome of more of a reluctance to get involved in politics. Although I think that's probably wrong because there are a lot of political works written in this period. The factor of the Stoic schools of Chittium wrote a republic, just as Plato had done earlier. And as we saw from today's reading, the Stoics and the Synods had done even earlier. And so this kind of tradition of writing political discourses continued. And to some extent, became even more radical. So in Zeno of Chittium's Republic, it turns out to be that there's no problem with incest or cannibalism or robbing religious temples and so forth. All of that's fine because it's not out of the course of nature. So we have a lot of controversial political ideas happening at the same time. We also have a position like Epicurus' who says, you want to talk about politics? My politics are live unknown, withdraw from society, drop out, join a commune, and live in a garden with a bunch of other like-minded people, and sit around and drink wine and talk about philosophy. And then you'll have a good life. Your life will be ruined if you are pursuing even virtue, but glory and power and things like that will lead you to be completely miserable. And so they actually have a sort of anti-political philosophy. It's not that they have a certain view about politics or what's the best regime is an oligarchy or democracy. It's sort of like get away from politics. So that could be, I mean, that obviously reflects to some extent the fact that politics is a dangerous arena to operate in. People get taken out like Socrates did and other people did. So that's a really complicated question. As I say, it deserves further research and there's kind of mixed signals. There's these things like Epicurean withdrawal from politics and the reorientation of ethics towards a more individualistic concern. But at the same time, there's radical political developments and the Stoics and the cynics and people that continue to behave as annoyingly as Socrates did or even more stuff. And one wonders, why aren't these people being put to death? In fact, some of them were.