 It is in this context that we can best understand the Stoic teaching about indifferents, such as health and wealth. An individual’s health is vulnerable to being lost if right reason that governs the universe requires it for the good of the whole. If happiness depended on having these assets and avoiding their opposites, then, in these cases, happiness would be impossible. However, if virtue is living in agreement with nature’s government of the universe and if virtue is the only good, one’s happiness is entirely determined by his patterns of assent and is therefore not vulnerable to being lost. If one understands that the good of the whole dictates that in a particular case one’s health must be sacrificed, then one recognizes that his happiness does not require health. We should not, however, see this recognition as tantamount to renunciation. If the Stoic notion of happiness has any relation at all to the ordinary sense, renunciation cannot be a part of it. Rather, the Stoic view of living in accordance with nature should imply not only understanding the way right reason rules the universe but agreeing with it and even desiring that things happen as they do. We can best appreciate the notion that virtue is the good, then, if we take virtue as both acknowledging that the universe is well governed and adopting the point of view, so to speak, of the government (DL VII 87–9).