2. Not only is moral insight the same as virtuous activity, but this insight is always accompanied by happiness. The will follows the recognition of the good, and the appropriate action makes man happy. Happiness is the necessary result of moral excellence. The Wise Man knows what is good for him and does it; thus in his performance he becomes happy. Socrates would subscribe to the proverb “Be good and you will be happy.” Such teaching on the part of Socrates implies that he believed two things: (1) that man by unremitting earnest examination of himself and others could gain such perfect happiness; and (2) that the world is under providential guidance. Socrates never expressly denied the existence of the Homeric gods and never expressly declared himself a monotheist. He is, however, always referring to one over-ruling wisdom. He had a personal conviction of immortality, but he never attempted its proof. Although Socrates had little confidence in human knowledge about the world of physical nature, he was animated by a belief that amounted to a conviction in the providential arrangement of the world. In such a divinely ordered world the good must be happy. Only a perfect wisdom can, however, be certain that always the results of his actions will gain happiness in the environment in which he lives; but still man can be sure that happiness increases proportionately with knowledge. Greek philosophy did go beyond this point in ethics, and this is called, in technical language, _eudæmonism_. _Eudæmonism_ and _hedonism_ are pleasure theories that are similar. Eudæmonism is the theory that active well-being is the highest good in life and that that good is always accompanied by pleasure. In hedonism pleasure _is_ the good to be aimed at. In history eudæmonism has easily degenerated into hedonism.