=2.= If we take such examples as those given above, we shall not be far wrong in saying that they are all of them concerned with the question of ‘conduct’--with the question, what, in the conduct of us, human beings, is good, and what is bad, what is right, and what is wrong. For when we say that a man is good, we commonly mean that he acts rightly; when we say that drunkenness is a vice, we commonly mean that to get drunk is a wrong or wicked action. And this discussion of human conduct is, in fact, that with which the name ‘Ethics’ is most intimately associated. It is so associated by derivation; and conduct is undoubtedly by far the commonest and most generally interesting object of ethical judgments. Accordingly, we find that many ethical philosophers are disposed to accept as an adequate definition of ‘Ethics’ the statement that it deals with the question what is good or bad in human conduct. They hold that its enquiries are properly confined to ‘conduct’ or to ‘practice’; they hold that the name ‘practical philosophy’ covers all the matter with which it has to do. Now, without discussing the proper meaning of the word (for verbal questions are properly left to the writers of dictionaries and other persons interested in literature; philosophy, as we shall see, has no concern with them), I may say that I intend to use ‘Ethics’ to cover more than this--a usage, for which there is, I think, quite sufficient authority. I am using it to cover an enquiry for which, at all events, there is no other word: the general enquiry into what is good. Ethics is undoubtedly concerned with the question what good conduct is; but, being concerned with this, it obviously does not start at the beginning, unless it is prepared to tell us what is good as well as what is conduct. For ‘good conduct’ is a complex notion: all conduct is not good; for some is certainly bad and some may be indifferent. And on the other hand, other things, beside conduct, may be good; and if they are so, then, ‘good’ denotes some property, that is common to them and conduct; and if we examine good conduct alone of all good things, then we shall be in danger of mistaking for this property, some property which is not shared by those other things: and thus we shall have made a mistake about Ethics even in this limited sense; for we shall not know what good conduct really is. This is a mistake which many writers have actually made, from limiting their enquiry to conduct. And hence I shall try to avoid it by considering first what is good in general; hoping, that if we can arrive at any certainty about this, it will be much easier to settle the question of good conduct: for we all know pretty well what ‘conduct’ is. This, then, is our first question: What is good? and What is bad? and to the discussion of this question (of these questions) I give the name of Ethics, since that science must, at all events, include it.