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(The Stoics mark the distinction between the way we ought to opt for health as opposed to virtue by saying that I select (eklegomai) the preferred indifferent but I choose (hairoûmai) the virtuous action).
As well, happiness would likely be a preferred indifferent in most cases, to be chosen over unhappiness.
For instance, the desire for health is the impulse that embodies the false judgment that health is good, instead of a preferred indifferent (SVF 3.391, 393, 394).
Health is, then, the kind of value they call a preferred indifferent; but it is not in any way a good, and it makes no contribution to the quality of one's life as a good or a bad one, happy or miserable.
Chrysippus accepted that it was normal in ordinary usage to refer to the preferred indifferent things as "good", but the wise person, said Chrysippus, uses such things without requiring them.
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They are "preferred indifferents".
Scholars sometimes suggest that, for Seneca, preferred indifferents are worthless and to be frowned upon (for example, Braund 2009).
In the attempt to integrate preferred indifferents into the pursuit of the good, Stoics used an analogy with archery (On Ends III.22).
This communal goal is specified in terms of indifferents rather than virtue, so it seems that one should aim to bring about preferred indifferents for the whole of which one is a part.
At this point the analogy with archery breaks down since, for the sage, trying everything in one's power does not mean striving until one fails; rather, it means seeking preferred indifferents guided by right reason.
In other words, xRy unless yPx, or x is preferred to or indifferent to y if y is not preferred to x.
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Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com