 A related and equally important aspect of Stoic ethics is the distinction between appropriate and correct action. Appropriate action takes indifferents adequately into account. Both fools and the wise can act appropriately. But only the wise act perfectly appropriately, or correctly: their action is based on their perfect deliberation, and reflects the overall consistency of their soul. Seneca explains matters in precisely this fashion: while we should take indifferents (health, illness, wealth, poverty, etc.) judiciously into account, as things of value or disvalue to us, the good does not reside in getting or avoiding them. What is good is that I choose well (Letter 92.11–12). In response to the question ‘What is virtue?’, Seneca says “a true and immovable judgment” (Letter 71.32; tr. Inwood). Attributing any real importance to indifferents, Seneca argues, is like preferring, among two good men, the one with the fancy haircut (Letter 66.25). This comparison is typical for Seneca’s tendency to capture the standing of valuable indifferents in forceful, figurative language. A nice haircut, one might think, could be seen as entirely irrelevant. But this is not Seneca’s point. Compared to the good, preferred indifferents pale, and appear as insignificant as a fashionable haircut when compared with genuine virtue. But preferred indifferents are valuable. In deliberation, we do not compare them with the good; we consider them next to dispreferred indifferents.