Righteousness in a state then consists in each class minding its own business, and performing its specific function for the good of the state as a whole. Righteousness in the individual is precisely the same thing. There are three grand departments of each man's life: his appetites, his spirit, and his reason. Neither of these is good or bad in itself. Neither of them should be permitted to set up housekeeping on its own account. Any one of them is bad if it acts for itself alone, regardless of the interests of the self as a whole. Let us take up these departments in order, and see wherein the vice and the virtue of each consists. First the appetites, which in the individual correspond to the working class in the state. Let us take eating as a specimen, remembering, however, that everything we say about the appetite for food is equally true of all the other elementary appetites, such as those that deal with drink, sex, dress, property, amusement, and the like. The Epicurean said they are all good if they do not clash and contradict each other. The Stoic implied that they are all, if not positively bad, at least so low and unimportant that the wise man will not pay much attention to them. Plato says they are all good in their place, and that they are all bad out of their place. What, then, is their place? It is one of subordination and service to the self as a whole. Which is the better breakfast: a half pound of beefsteak, with fried potatoes, an omelette, some griddle cakes and maple syrup, with a doughnut or two, and a generous piece of mince pie? or a little fruit and a cereal, a roll, and a couple of eggs? Intrinsically the first breakfast is, if anything, better than the second. There is more of it. It offers greater variety. It takes longer to eat it. It will stay by you longer. If you are at a hotel conducted on the American plan, you are getting more for your money.