his putting out or drawing back his finger; for it is not in this sense that the things previously mentioned are called indifferent, for they do excite inclination or aversion. On which account some of them are chosen, though there is equal reason for preferring or shunning all the others.
LXI. Again, of things indifferent, they call some preferred (προηγμένα), and others rejected (ἀποπροηγμένα). Those are preferred, which have some proper value (ἀξίαν), and those are rejected, which have no value at all (ἀπαξίαν ἔχοντα). And by the term proper value, they mean that quality of things, which causes them to concur in producing a well-regulated life; and in this sense, every good has a proper value. Again, they say that a thing has value, when in some point of view, it has a sort of intermediate power of aiding us to live conformably to nature; and under this class, we may range riches or good health, if they give any assistance to natural life. Again, value is predicated of the price which one gives for the attainment of an object, which some one, who has experience of the object sought, fixes as its fair price; as if we were to say, for instance, that as some wheat was to be exchanged for barley, with a mule thrown in to make up the difference. Those goods then are preferred, which have a value, as in the case of the mental goods, ability, skill, improvement, and the like; and in the case of the corporeal goods, life, health, strength, a good constitution, soundness, beauty; and in the case of external goods, riches, glory, nobility of birth, and the like.
Rejected things are, in the case of qualities of the mind, stupidity, unskilfulness, and the like; in the case of circumstances affecting the body, death, disease, weakness, a bad constitution, mutilation, disgrace, and the like; in the case of external circumstances, poverty, want of reputation, ignoble birth, and the like. But those qualities and