    The appropriate action, for which there is a reasonable justification, is not in all cases the one that obtains or pursues the preferred indifferents for the agent.  According to our evidence, while it is our nature to preserve our bodily constitution (Diogenes Laertius vii.85–86), there are situations in which we ought to give up our lives (Cicero On Duties iii.89–115, On Ends iii.60), for example, to save our country (for discussion of this issue, see Barney 2003 and Brennan 2005).  Further, Chrysippus seems to have said that if he knew he was fated to be ill, then he would have an impulse towards illness, but lacking this knowledge he should select the things that are well-adapted (tôn euphuesterôn) to obtaining what is in accordance with nature (Epictetus Discourses ii.6.9). This seems to suggest that in the absence of knowledge that one is fated to be ill, one should select health, but either this selection is not guaranteed to be in accordance with nature or to result in an appropriate action, or a selection (e.g. the selection of health) can be in accordance with nature even though what it aims at (e.g. obtaining or enjoying health), is not.  So perhaps knowing the preferred indifferents guides actions only in the way that Ross’s identification of prima facie duties is supposed to help with moral decision-making, namely, by making certain considerations salient to deliberation (for this picture, see Vogt 2008, 173–178), but the account is silent about how to weigh indifferents against each other in a particular situation. Alternatively, it may be that something’s being according to nature gives the agent only epistemic reasons for selection rather than practical reasons responsive to some intrinsic value of the indifferents (for this view see Klein 2015).  