 In Book III, the Stoic Cato explains this complicated position. Human beings begin life automatically and instinctively seeking the primary objects of nature, but as their power of reason develops, they come to realize, if they attain a correct understanding, that moral action is really the end of life. So they shift the aim of their life, from the primary objects of nature themselves to doing everything possible to attain them. Using an analogy to marksmanship, Cato says that someone who makes it his purpose to hit the target would do everything he could to hit the target. Thus, he says, his end would be to try everything he could. Cato’s thought is that the sage will aim for such things as health; however, the good — and therefore the end he seeks — is in the way he pursues health. Thus, actually getting health is preferable to not getting it, but pursuing it in a moral way is what is desirable in itself. So, he explains, wisdom (sapientia) is not like medicine or navigation but closer to acting and dancing, where the end is the exercise of the art and is in the art itself and not external to it. Even this analogy to the art of dancing is not quite adequate. According to Cato, a virtuous action entails all the virtues; presumably he means, e.g., a just action is also moderate and courageous. However, not every dance movement includes all the possible dance steps (III. 22–25). In sum, the Stoics give us the powerful idea that the excellent human life, and happiness, is the same thing as performing in an artful way, striving for a life of natural satisfactions, but actually finding ultimate value in the way one strives.