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On the other hand, Posidonius maintains that these things too are among goods. Hecato in the ninth book of his treatise On Goods , and Chrysippus in his work On Pleasure , deny that pleasure is a good either; for some pleasures are disgraceful, and nothing disgraceful is good. To benefit is to set in motion or sustain in accordance with virtue; whereas to harm is to set in motion or sustain in accordance with vice.
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The term "indifferent" has two meanings: in the first it denotes the things which do not contribute either to happiness or to misery, as wealth, fame, health, strength, and the like; for it is possible to be happy without having these, although, if they are used in a certain way, such use of them tends to happiness or misery. In quite another sense those things are said to be indifferent which are without the power of stirring inclination or aversion; e. But it was not in this sense that the things mentioned above were termed indifferent, Hence of these latter some are taken by preference, others are rejected, whereas indifference in the other sense affords no ground for either choosing or avoiding.
Of things indifferent, as they express it, some are "preferred," others "rejected. Thus things of the preferred class are those which have positive value, e.
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To the class of things "rejected" belong, of mental qualities, lack of ability, want of skill, and the like; among bodily qualities, death, disease, weakness, being out of condition, mutilation, ugliness, and the like; in the sphere of external things, poverty, ignominy, low birth, and so forth. But again there are things belonging to neither class; such are not preferred, neither are they rejected. Again, of things preferred some are preferred for their own sake, some for the sake of something else, and others again both for their own sake and for the sake of something else.
To the first of these classes belong natural ability, moral improvement, and the like; to the second wealth, noble birth, and the like; to the last strength, perfect faculties, soundness of bodily organs. Things are preferred for their own sake because they accord with nature; not for their own sake, but for the sake of something else, because they secure not a few utilities. And similarly with the class of things rejected under the contrary heads.
Furthermore, the term Duty is applied to that for which, when done,  a reasonable defence can be adduced, e.
Shaw, W. David (William David)
For even in plants and animals, they hold, you may discern fitness of behaviour. For of the acts done at the prompting of impulse some, they observe, are fit and meet, others the reverse, while there is a third class which is neither the one nor the other. Befitting acts are all those which reason prevails with us to do; and this is the case with honouring one's parents, brothers and country, and intercourse with friends. Unbefitting, or contrary to duty, are all acts that reason deprecates, e. Acts which fall under neither of the foregoing classes are those which reason neither urges us to do nor forbids, such as picking up a twig, holding a style or a scraper, and the like.
Again, some duties are incumbent unconditionally, others in certain circumstances. Unconditional duties are the following: to take proper care of health and one's organs of sense, and things of that sort. Duties imposed by circumstances are such as maiming oneself and sacrifice of property. And so likewise with acts which are violations of duty.
Another division is into duties which are always incumbent and those which are not.
To live in accordance with virtue is always a duty, whereas dialectic by question and answer or walking-exercise and the like are not at all times incumbent. The same may be said of the violations of duty. And in things intermediate also there are duties; as that boys should obey the attendants who have charge of them.
According to the Stoics there is an eight-fold division of the soul: the five senses, the faculty of speech, the intellectual faculty, which is the mind itself, and the generative faculty, being all parts of the soul. Now from falsehood there results perversion, which extends to the mind; and from this perversion arise many passions or emotions, which are causes of instability.