followed by Apollodorus, in his Ethics, and by Chrysippus. For they affirm that those things are not good but indifferent, though perhaps a little more near to one species than to the other.
For, as it is the property of the hot to warm and not to chill one, so it is the property of the good to benefit and not to injure one. Now, wealth and good health cannot be said to benefit any more than to injure any one: therefore, neither wealth nor good health are goods.
Again, they say that that thing is not good which it is possible to use both well and ill. But it is possible to make either a good or a bad use of wealth, or of health; therefore, wealth and good health are not goods.
Posidonius, however, affirms that these things do come under the head of goods. But Hecaton, in the nineteenth book of his treatise on Goods, and Chrysippus, in his treatises on Pleasure, both deny that pleasure is a good. For they say that there are disgraceful pleasures, and that nothing disgraceful is good. And that to benefit a person is to move him or to keep him according to virtue, but to injure him is to move him or to keep him according to vice.
They also assert, that things indifferent are so spoken of in a twofold manner; firstly, those things are called so, which have no influence in producing either happiness or unhappiness; such for instance, as riches, glory, health, strength, and the like; for it is possible for a man to be happy without any of these things; and also, it is upon the character of the use that is made of them, that happiness or unhappiness depends. In another sense, those things are called indifferent, which do not excite any inclination or aversion, as for instance, the fact of a man’s having an odd or an even number of hairs on his head, or