argue against such an argument; and such arguments make the speaker look prepared and knowledgeable to the audience, enhancing ethos. On the other hand, trust in the speaker—built through ethos—enhances the appeal of arguments from reason. Robert Wardy suggests that what Aristotle rejects in supporting the use of logos "is not emotional appeal per se, but rather emotional appeals that have no 'bearing on the issue', in that the pathē [, ] they stimulate lack, or at any rate are not shown to possess, any intrinsic connection with the point at issue—as if an advocate were to try to whip an antisemitic audience into a fury because the accused is Jewish; or as if another in drumming up support for a politician were to exploit his listeners's reverential feelings for the politician's ancestors". Aristotle comments on the three modes by stating: Stoics Stoic philosophy began with Zeno of Citium , in which the logos was the active reason pervading and animating the Universe. It was conceived as material and is usually identified with God or Nature. The Stoics also referred to the seminal logos ("logos spermatikos"), or the law of generation in the Universe, which was the principle of the active reason working in inanimate matter. Humans, too, each possess a portion of the divine logos. The Stoics took all activity to imply a logos or spiritual principle. As the operative principle of the world, the logos was anima mundi to them, a concept which later influenced Philo of Alexandria, although he derived the contents of the term from Plato. In his Introduction to the 1964 edition of Marcus Aurelius' Meditations, the Anglican priest Maxwell Staniforth wrote that "Logos ... had long been one of the leading terms of Stoicism, chosen originally for the purpose of explaining how deity came into relation with the universe". Isocrates' logos Public discourse on ancient Greek rhetoric has historically emphasized Aristotle's appeals to logos, pathos, and ethos, while less attention has been directed to Isocrates' teachings about philosophy and logos, and their partnership in generating an ethical, mindful polis. Isocrates does not provide a single definition of logos in his work, but Isocratean logos characteristically focuses on speech, reason, and civic discourse. He was concerned with establishing the "common good" of Athenian citizens, which he believed could be achieved through the pursuit of philosophy and the application of logos. In Hellenistic Judaism Philo of