and the vulnerability of the body were neither in accordance with
nature nor yet contrary to nature, but just nature.

All things that were in accordance with nature had 'value' and all
things that were contrary to nature had what we must call 'disvalue'.
In the highest sense indeed of the term 'value'--namely that of
absolute value or worth--things indifferent did not possess any value
at all. But still there might be assigned to them what Antipater
expressed by the term 'a selective value' or what he expressed by its
barbarous privative, 'a disselective disvalue'. If a thing possessed
a selective value you took that thing rather than its contrary,
supposing that circumstances allowed, for instance, health rather
than sickness, wealth rather than poverty, life rather than death.
Hence such things were called takeable and their contraries
untakeable. Things that possessed a high degree of value were called
preferred, those that possessed a high degree of disvalue were called
rejected. Such as possessed no considerable degree of either were
neither preferred nor rejected. Zeno, with whom these names
originated, justified their use about things really indifferent on
the ground that at court "preferment" could not be bestowed upon the
king himself, but only on his ministers.

Things preferred and rejected might belong to mind, body or estate.
Among things preferred in the case of the mind were natural ability,
art, moral progress, and the like, while their contraries were
rejected. In the case of the body, life, health, strength, good
condition, completeness, and beauty were preferred, while death,
sickness, weakness, ill condition, mutilation and ugliness were
rejected. Among things external to soul and body, wealth, reputation,
and nobility were preferred, while poverty, ill repute, and baseness