 To be virtuous, there is no need to develop any capacities other than cognitive capacities, for the Stoics claim against Plato and Aristotle that there is really no non-rational part of the soul. Although the Stoics admit that there are passions such as anger, fear, and so on, they treat them as mistaken judgments about what is good and evil. Since the sage or virtuous person is wise and has no mistaken judgments about the good, he has no passions. So if the sage loses any natural advantages in misfortune, he has no emotion about them. Rather, he views them as “indifferents” (adiaphora). One might wonder, then, how the sage can truly be said to be virtuous. For if he views the health and welfare of himself and others as indifferents, why would he act to secure or protect his or others’ welfare, as presumably a virtuous person would? The Stoics reply that natural advantages are still pursued, but only to achieve agreement with nature and to realize fully one’s rational powers. They are “preferred indifferents.”