Ἀδιαφορία
indifference
Translated by Jennifer Benedict13 Jun 2000Vetting: high9 revisions
Translation
[Meaning] negligence without close observation.1
"Indifference2 means two things. One is that which contributes neither to happiness nor to misery, as is the case with wealth, reputation, health, strength and suchlike; for it is possible to be happy without these things, although a certain way of using these things is conducive to happiness or to misery. In another sense indifference is said to be that which incites neither attraction nor repulsion, such as having an odd or even number of hairs on one's head, stretching out one's finger or crooking it. But the aforementioned indifferent things were not termed so after this fashion: for it is possible for those things to incite attraction or repulsion. Therefore some of these things are preferred [and others are rejected],3 whereas the other sort afford no ground for either choosing or avoidance. Some indifferent things, they say, are "preferred" and others are "rejected". Those are preferred which have [positive] value and those which have negative value are rejected. Value is first that which is some assistance to a harmonious life, which is connected to every good thing. Secondly it is some intermediate power or use which contributes to a life according to nature, which is similar to saying whatever wealth or health contributes to a life according to nature. Thirdly, value is the full equivalent of an appraiser, which an expert in the matters sets, just as it is said that wheat is exchanged for barley along with a mule. Preferred things, then, are those which have value: such things among mental qualities are talent, skill, progress, and the like; such things among bodily qualities are life, health, strength, good condition, soundness, beauty; those among external things are wealth, fame, nobility and the like. Rejected things among mental qualities are lack of ability, lack of skill and the like; among bodily qualities they are death, disease, feebleness, poor hygiene, mutilation, ugliness and the like; and those among external things are poverty, ignominy, humble origins and such things. But there are things which are neither, neither preferred nor rejected. Still, of the things which are preferred, some are preferred for their own sake, some on account of something else, and others for their own sake and because of something else. For their own sake are talent and progress and the like preferred; because of something else are wealth and nobility and the like preferred, and for their own sake and because of something else are strength, vigorous capacity of sensation and soundness preferred. Things are preferred for their own sake because they are in accordance with nature. Things are preferred because of something else because they provide more than a little utility. And likewise for the [un]preferred4 things under the contrary headings."
"Indifference2 means two things. One is that which contributes neither to happiness nor to misery, as is the case with wealth, reputation, health, strength and suchlike; for it is possible to be happy without these things, although a certain way of using these things is conducive to happiness or to misery. In another sense indifference is said to be that which incites neither attraction nor repulsion, such as having an odd or even number of hairs on one's head, stretching out one's finger or crooking it. But the aforementioned indifferent things were not termed so after this fashion: for it is possible for those things to incite attraction or repulsion. Therefore some of these things are preferred [and others are rejected],3 whereas the other sort afford no ground for either choosing or avoidance. Some indifferent things, they say, are "preferred" and others are "rejected". Those are preferred which have [positive] value and those which have negative value are rejected. Value is first that which is some assistance to a harmonious life, which is connected to every good thing. Secondly it is some intermediate power or use which contributes to a life according to nature, which is similar to saying whatever wealth or health contributes to a life according to nature. Thirdly, value is the full equivalent of an appraiser, which an expert in the matters sets, just as it is said that wheat is exchanged for barley along with a mule. Preferred things, then, are those which have value: such things among mental qualities are talent, skill, progress, and the like; such things among bodily qualities are life, health, strength, good condition, soundness, beauty; those among external things are wealth, fame, nobility and the like. Rejected things among mental qualities are lack of ability, lack of skill and the like; among bodily qualities they are death, disease, feebleness, poor hygiene, mutilation, ugliness and the like; and those among external things are poverty, ignominy, humble origins and such things. But there are things which are neither, neither preferred nor rejected. Still, of the things which are preferred, some are preferred for their own sake, some on account of something else, and others for their own sake and because of something else. For their own sake are talent and progress and the like preferred; because of something else are wealth and nobility and the like preferred, and for their own sake and because of something else are strength, vigorous capacity of sensation and soundness preferred. Things are preferred for their own sake because they are in accordance with nature. Things are preferred because of something else because they provide more than a little utility. And likewise for the [un]preferred4 things under the contrary headings."