with the best and completest of them"; and we must add "in a complete life" to show that mere promise not crowned by performance does not suffice to entitle man’s life to be called happy. We can see that this definition satisfies Plato’s three conditions. A vigorous and active living in a way which calls into play the specifically human capacities of man is desirable for its own sake, and preferable to any other life which could be proposed to us. It too is the only life which can permanently satisfy men, but we must add that if such a life is to be lived adequately certain advantages of fortune must be presupposed. We cannot fully live a life of this kind if we are prevented from exercising our capacities by lack of means or health or friends and associates, and even the calamities which arise in the course of events may be so crushing as to hinder a man, for a time, from putting forth his full powers. These external good things are not constituents of happiness, but merely necessary conditions of that exercise of our own capacities which is the happy life. In our definition of the happy life we said that it was one of activity in accord with goodness or excellence, and we left it an open question whether there are more kinds of such goodness than one. On consideration we see that two kinds of goodness or excellence are required in living the happy life. The happy life for man is a life of conscious following of a rule. To live it well, then, you need to know what the right rule to follow is, and you need also to follow it. There are persons who deliberately follow a wrong rule of life--the wicked. There are others who know what the right rule is but fail to follow it because their tempers and appetites are unruly--the morally weak. To live the happy life, then, two sorts of goodness are required. You must have a good judgment as to what the right rule is (or if you cannot find it out for yourself, you must at least be able to recognise it when it is laid down by some one else, the teacher or lawgiver), and you must have your appetites, feelings, and emotions generally so trained that they obey the rule. Hence excellence, goodness, or virtue is divided into goodness of intellect and goodness of character (moral goodness), the word _character_ being used for the complex of tempers, feelings, and the affective side of human nature generally. In education goodness of character has to be produced by training and discipline before goodness of intellect can be imparted. The young generally have to be trained to obey the right rule before they can see for themselves that it is the right rule, and if a man’s tempers and passions are not first schooled into actual obedience to the rule he will in most cases never see that it is the right rule at all. Hence Aristotle next goes on to discuss the general character of the kind of goodness he calls goodness of character, the right state of the feelings and passions.