  Strictly speaking, goods and ills are values. As such, they transcend the level of nature and therefore cannot be treated as if they were natural or against nature: “Goods and ills reside in the soul; faculties and defects in the body; helps and impediments in fortune and its occurrences” (Theonoston, OO, II, 314b). In general terms, Cardano defines the good as “what is longed for by the majority of human beings,” such as health, wealth, friends, glory, offspring and wisdom. In a more specific sense (simpliciter), good is what is everlasting (perpetuum), safe (securum), and unchangeable (immutabile) (De utilitate, OO, II, 23ab). In order to achieve a stable condition of inner peace people need to commit to a good that cannot be taken away from them. Ultimately, since only God has all the requisites to be this kind of imperishable good, the more genuine meaning of good is that which brings us closer to God or make us similar to Him (Theonoston, OO, II, 307b–308a, 313b). The difference between human beings and God is that in God the good (bonum) coincides entirely with self-preservation (vita incolumis), whereas in human beings these two conditions are generally separate. Human beings need to take care of their life and aim at a life that is marked by reason. There cannot be any discourse on happiness where the primary requisites for life are lacking (due to mental illness or death) (Theonoston, OO, II, 309b).