It follows from this general conception of virtue, that there will be as many separate virtues as there are circumstances of life, and as men are ever entering into new relations, in which it becomes difficult practically to determine the correct method of action, Aristotle, in opposition to Plato, would limit the field of separate virtues by no definite number. Only certain fundamental virtues can be named according as there are certain fixed and fundamental relations among men. For instance, man has a fixed relation to pleasure and pain. In relation to pain, the true moral mean is found in neither fearing nor courting it, and this is valor. In relation to pleasure, the true mean standing between greediness and indifference is temperance. In social life, the moral mean is between doing and suffering wrong, which is justice. In a similar way many other virtues might be characterized, each one of them standing as a mean between two vices, the one of which expresses a want and the other a superfluity. A closer exhibition of the Aristotelian doctrine of virtue would have much psychological and linguistic interest, though but little philosophical worth. Aristotle takes the conception of his virtues more from the use of language than from a thoroughly applied principle of classification. His classification of virtues is, therefore, without any stable ground, and is differently given in different places. The conception of the correct mean which Aristotle makes the measure of a moral act is obviously unworthy of a systematic representation, for as it cannot be determined how the intelligent man would act in every case, there could never be given any specific directions how others should act. In fine, the criterion of virtue as the correct mean between two vices cannot be always applied for in the virtue of wisdom, _e. g._ which Aristotle describes as the mean between simplicity and cunning, there is no such thing as too much.