When purgation and the twofold education of body and mind had produced their perfect work, the result was what the Greeks called _Kalokagathia_ (καλοκἀγαθία) that is, Fair-and-Goodness. Either half of this ideal was named ἀρετή (_aretê_), Worth or Excellence. We are expressly told by Aristotle (_Categories_, chap. viii.) that the adjective to ἀρετή is σπουδαῖος (_spoudaios_), a word which we usually render into English by "earnest." And we do so with reason; for to the Greek, Excellence or Worth meant, above all, earnestness, genuineness, truthfulness, thoroughness, absence of frivolity. CHAPTER III CONDITIONS OF EDUCATION Some hold that men become good by nature, others by training, others by instruction. The part that is due to nature obviously does not depend upon us, but is imparted through certain divine causes to the truly fortunate.--Aristotle. It is not merely begetting that makes the father, but also the imparting of a noble education.--John Chrysostom. There are two sorts of education, the one divine, the other human. The divine is great and strong and easy; the human small and weak and beset with many dangers and delusions. Nevertheless, the latter must be added to the former, if a right result is to be reached.--Dion Chrysostom. The same thing that we are wont to assert regarding the arts and sciences, may be asserted regarding moral worth, viz. that the production of a completely just character demands three conditions--nature, reason, and habit. By "reason" I mean instruction, by "habit," training.... Nature without instruction is blind; instruction without nature, helpless; exercise (training) without both, aimless.--Plutarch. To the realization of their ideal in any individual the Greeks conceived three conditions to be necessary, (1) a noble nature, (2) persistent exercise or training in right action, (3) careful instruction. If any one of these was lacking, the highest result could not be attained.