 However, this heroism also includes an important element of self-regard. In the passage from the Apology just quoted Socrates goes on to describe his approach to the citizens of Athens. He chides them for being absorbed in the acquisition of wealth, reputation, and honor while they do not take care for nor think about wisdom, truth, and how to make their souls better (Ap. 29d–e). As he develops this idea it becomes clear that the perfection of the soul, making it better, means acquiring and having moral virtue. Rather than heaping up riches and honor, Athenians should seek to perfect their souls in virtue. From this exhortation we can conclude that for Socrates psychological good outweighs material good and that virtue is a psychological good of the first importance. The Crito gives another perspective on psychological good. Socrates says (as something obvious to everyone) that life is not worth living if that which is harmed by disease and benefited by health – i.e., the body – is ruined. But even more so, he adds, life is not worth living if that which is harmed by wrong-doing (to adikon) and benefited by the right – sc. the soul – is ruined, insofar as the soul is more valuable than the body (47e–48a). We can understand this claim in positive terms. Virtue is the chief psychological good; wrong-doing destroys virtue. So Socrates’ strong commitment to virtue reflects his belief in its value for the soul, as well as the importance of the soul’s condition for the quality of our lives.