Ask Stoics source guide · Stoic Terms
Indifferents: Distinguishing What Is and Is Not in Our Power
In Stoic philosophy, 'indifferents' refer to things that are neither inherently good nor inherently bad. These external circumstances and possessions, while they may be preferred or dispreferred, do not determine a person's moral character or well-being. The Stoics emphasize that our true good and bad reside within our own will and choices, not in these external matters. This distinction is fundamental to Stoic practice.
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
Indifferents are those things that do not contribute to virtue or vice. They are external to our moral faculty and, as such, do not possess intrinsic moral value. This includes wealth, health, reputation, and even life itself.
The Stoic perspective holds that while these things can be useful or disadvantageous, they do not define our character. Our response to them, however, is where our moral agency lies.
Sources: Epictetus, Discourses 2.5
Distinguishing Good and Bad
The core of understanding indifferents is to recognize that good and bad are found within our own will. What is truly good is virtue, and what is truly bad is vice.
External things, such as possessions or physical conditions, are not good or bad in themselves. They are merely materials that we can use well or poorly, according to our judgment.
Sources: Epictetus, Discourses 2.5
Preferred and Dispreferred Indifferents
Among indifferents, some are naturally preferred, like health or wealth, while others are dispreferred, like sickness or poverty. These preferences are natural inclinations, not moral imperatives.
Cicero notes that some things are preferred for their own sake, some for what they produce, and some for both reasons, such as good health or the soundness of the senses.
Sources: Cicero, On Ends 3.17
The Use of Indifferents
While indifferents themselves are neutral, their use is not. How we engage with these external things reveals our character and moral progress. Our actions and attitudes towards them are what truly matter.
Just as a dice player uses the cast skillfully, so too must we use the circumstances of life. The outcome of the cast is indifferent, but our skillful handling of it is our business.
Sources: Epictetus, Discourses 2.5
Reputation as an Indifferent
Good reputation, or 'eudoxia,' is considered an indifferent. While it might be preferred, it does not contribute to one's moral good or bad. Chrysippus and Diogenes denied its utility in this regard.
The Stoics teach that external approval or disapproval does not define our inner worth. Our focus should remain on our own virtuous actions, independent of public opinion.
Sources: Cicero, On Ends 3.17
Overcoming Self-Conceit
To truly grasp the concept of indifferents, one must first discard self-conceit. It is impossible to learn what one believes they already know, especially concerning good and bad.
Philosophers are sought out to learn about what ought to be done and not done, and to understand the true nature of good and bad, moving beyond random opinions and judgments.
Sources: Epictetus, Discourses 2.17
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.”
“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 primary characteristic of an indifferent?
An indifferent is something that is neither inherently good nor inherently bad. It does not contribute to virtue or vice, and therefore does not define a person's moral character.
Sources: Epictetus, Discourses 2.5
Can indifferents be preferred or dispreferred?
Yes, indifferents can be preferred (like health) or dispreferred (like sickness). These are natural inclinations, but they do not make the indifferent morally good or bad.
Sources: Cicero, On Ends 3.17
How does the Stoic view of indifferents relate to our actions?
While indifferents themselves are neutral, our use of them is not. Our actions and attitudes towards these external things are where our moral agency and character are expressed.
Sources: Epictetus, Discourses 2.5
Why is it important to distinguish between good/bad and indifferents?
Distinguishing allows us to focus on what is truly within our power—our will and choices—rather than being disturbed by external circumstances that are beyond our control.
Sources: Epictetus, Discourses 2.5
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