DIADUMENUS. And yet this will (I suppose) appear to you more against common sense, that a wise man should take no care whether he enjoys or not enjoys the greatest good things, but should carry himself after the same manner in these things, as in those that are indifferent and in their management and administration. For all of us, whoever we are that eat the fruit of the spacious earth, judge that desirable, good, and profitable, which being present we use, and absent we want and desire. But that which no man thinks worth his concern, either for his profit or delight, is indifferent. For we by no other means distinguish a laborious man from a trifler, who is for the most part also employed in action, but that the one busies himself in useless matters and indifferently, and the other in things commodious and profitable. But these men act quite contrary; for with them, a wise and prudent man, being conversant in many comprehensions and memories of comprehension, esteems few of them to belong to him; and not caring for the rest, he thinks he has neither more or less by remembering that he lately had the comprehension of Dion sneezing or Theon playing at ball. And yet every comprehension in a wise man, and every memory having assurance and firmness, is a great, yea, a very great good. When therefore his health fails, when some organ of his senses is disordered, or when his wealth is lost, is a wise man so careless as to think that none of these things concern him? Or does he, when sick, give fees to the physicians: for the gaining of riches sail to Leucon, governor in the Bosphorus, or travel to Idanthyrsus, king of the Scythians, as Chrysippus says? And being deprived of some of his senses, does he not grow weary even of life? How then do they not acknowledge that they philosophize against the common notions, employing so much care and diligence on things indifferent, and recking not whether they have or have not great good things?