 The fact that our sources understand what is according to nature both in terms of cosmic nature or what is fated and in terms of the individual natures out of which the nature of the cosmos is built up raises the question of conflict, for instance when my health, which is in accordance with my nature, is not fated, or in accordance with cosmic nature.  Such conflict can be avoided for human beings by appeal to our rational nature, on the one hand, and providential cosmic nature, on the other: our rationality enables us to appreciate and will what is according to cosmic nature because the latter is best for the whole.  On the specific question of why we ought to prefer, as in accordance with nature, the interest of the community to our own, Brennan 2005 appeals to the Stoic doctrine of oikeiôsis: we have a natural tendency to care for others, at first our family and friends and ultimately our fellow-citizens and fellow-humans (154–59). We may wonder how this impulse could be strong enough to overcome self-interest; however, Brennan observes that the Stoic’s realization that indifferents do not contribute to happiness weakens one barrier to impartial deliberation: if indifferents were good, the Stoic would want them for herself; since they are not good, she deliberates about how to distribute them as justice demands (164–65). Since considerations of virtue cannot (on pain of circularity) enter into her deliberations, what gives ‘justice’s demands’ content (at least in Cicero, and Cicero attributes similar views to Chrysippus) are considerations of the community’s utility and respect for property-rights (206–26). These indifferents are to be preferred as more in accordance with nature than, for example, one’s individual utility.