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What Is a Preferred Indifferent?
In Stoic philosophy, understanding the distinction between what is truly good and what is merely preferred is fundamental. Preferred indifferents are things that, while not inherently good or bad, can be reasonably chosen or rejected based on their utility. This framework helps maintain tranquility and firmness of mind, even amidst life's varying circumstances. It allows for practical engagement with the world without compromising one's moral integrity or inner peace.
On this page you will get a clear explanation, a way to examine the idea, exact evidence from public-domain Stoic texts, and links for continuing the study.
The Nature of Indifferents
Stoicism teaches that many things in life are indifferent, meaning they are neither inherently good nor bad. These include external circumstances, possessions, and even physical attributes. The value of these things is not in their existence but in how we choose to use them.
The core idea is to distinguish between what is within our power and what is not. Our will and our judgments are within our power, while external events and objects are not. This distinction is crucial for maintaining inner peace and rational action.
Sources: Epictetus, Discourses 2.5
Preferred vs. Rejected Indifferents
Within the category of indifferents, some are preferred and others are rejected. Preferred indifferents are those that align with nature and reason, such as health, wealth, and a good reputation. These are generally desirable and can be pursued.
Conversely, rejected indifferents are those that are generally undesirable, such as illness, poverty, or a bad reputation. While we may reasonably avoid them, their presence or absence does not define our moral character.
Sources: Cicero, On Ends 3.17
Why Health is a Preferred Indifferent
Health is a classic example of a preferred indifferent. While it is natural and reasonable to desire good health, it is not a moral good in itself. A person can be virtuous whether healthy or ill.
The Stoic approach to health involves taking reasonable care of one's body without becoming overly attached to the outcome. The effort to maintain health is within our control; the state of health itself is not entirely so.
Sources: Cicero, On Ends 3.17
The Role of Resources and Wealth
Resources like money are also preferred indifferents. They can be useful tools for living a virtuous life and helping others, but they do not confer virtue. Their value lies in their utility, not in their mere possession.
The Stoic perspective encourages acquiring and using resources responsibly, without allowing them to become a source of anxiety or a measure of one's worth. The wise use of money is what matters, not the amount.
Sources: Cicero, On Ends 3.17
The Use of Indifferents
The key to understanding indifferents is recognizing that "the use of them is not indifferent." Our choices and actions regarding these external things are what truly matter. This is where our moral agency resides.
Just as a dice player focuses on skillfully using the cast dice rather than controlling the outcome, we must focus on skillfully using life's circumstances. Our inner response and rational choices are our primary business.
Sources: Epictetus, Discourses 2.5
What the primary texts say
These excerpts keep their work and exact locator so you can check the claim in context rather than accepting a detached quotation.
“Things themselves (materials) are indifferent; but the use of them is not indifferent. How then shall a man preserve firmness and tranquillity, and at the same time be careful and neither rash nor negligent?”
“Now these things which we have spoken of as preferred, are preferred some for their own sake, some because they effect something else, and some for both reasons. Some are preferred for their own sake, such as some particular appearance or expression of countenance, some particular kind of gait, or motion, in which there are some things which may well be preferred, and some which may be rejected.”
“What is the first business of him who philosophizes? To throw away self-conceit (οἴησις). For it is impossible for a man to begin to learn that which he thinks that he knows.”
Frequently asked questions
What is the difference between a good and a preferred indifferent?
A good is inherently virtuous and always beneficial, residing within our will. A preferred indifferent, like health or wealth, is external and generally desirable but not morally good in itself. Its value depends on how it is used.
Sources: Epictetus, Discourses 2.5
Can I pursue preferred indifferents without being un-Stoic?
Yes, you can reasonably pursue preferred indifferents. The Stoic approach is to pursue them with a rational preference, recognizing they are not essential for virtue or happiness. The key is not to become overly attached or distressed by their presence or absence.
Sources: Cicero, On Ends 3.17
How does this concept relate to reputation?
Reputation is a preferred indifferent. While a good reputation can be useful, it does not define one's moral character. Stoics like Chrysippus and Diogenes emphasized that true good comes from within, independent of public opinion.
Sources: Cicero, On Ends 3.17
Why is it important to distinguish indifferents?
Distinguishing indifferents helps us focus on what is truly within our control: our judgments and actions. This practice prevents us from being disturbed by external events and allows us to maintain tranquility and firmness of mind, regardless of circumstances.
Sources: Epictetus, Discourses 2.5; Epictetus, Discourses 2.17
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- How can I apply the concept of preferred indifferents to my career goals?
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- Can you give more examples of preferred and rejected indifferents in daily life?