text: But there are certain goods which reason regards as primary, to which she addresses herself purposely; these are, for example, victory, good children, and the welfare of one's country. Certain others she regards as secondary; these become manifest only in adversity, – for example, equanimity in enduring severe illness or exile. Certain goods are indifferent; these are no more according to nature than contrary to nature, as, for example, a discreet gait and a sedate posture in a chair. For sitting is an act that is not less according to nature than standing or walking. The two kinds of goods which are of a higher order are different; the primary are according to nature, – such as deriving joy from the dutiful behaviour of one's children and from the well-being of one's country. The secondary are contrary to nature, – such as fortitude in resisting torture or in enduring thirst when illness makes the vitals feverish. "What then," you say; "can anything that is contrary to nature be a good?" Of course not; but that in which this good takes its rise is sometimes contrary to nature. For being wounded, wasting away over a fire, being afflicted with bad health, – such things are contrary to nature; but it is in accordance with nature for a man to preserve an indomitable soul amid such distresses. To explain my thought briefly, the material with which a good is concerned is sometimes contrary to nature, but a good itself never is contrary, since no good is without reason, and reason is in accordance with nature.