(3) Aristotle, in whom Plato's theistic view of the world receded into the background, made the "chief good" consist in happiness or felt well-being, which depends on man's living according to his rational nature. Such living includes both the activities of the mind and habitual conduct. The reason must not only develop its own energies, but rule the lower powers and passions. On this double requirement he founded two kinds of virtue, the intellectual (dianoetic) and the practical. The one consists in "knowledge" or "wisdom," the other in formed "habits" or "character." The moral life, therefore, consists in the true use, without abuse, of our rational nature. The rule for it, as taught by Aristotle, is to avoid extremes and pursue the golden mean. The theory thus rests morality wholly on subjective good and identifies it with the calculations of prudence. It is simply secularistic, without religious element or appeal.[46] (4) In Epicurus (B. C. 341-270) and his followers eudæmonism descended into hedonism. The supreme good is happiness in the sense of personal enjoyment, pleasure. The universe, without theistic ground, was regarded as eternal, forever evolving in fortuitous concourse of atoms. It is without rational order, design, or government. The human soul is material, and at death men cease to be. The good of life consists in the avoidance of pain and the securing of pleasure. The pleasure may be intellectual or sensuous and gross, as men may prefer. The pursuit of it is the highest virtue and best wisdom. Enjoyment is the end of life. The whole question of ethics thus came to be a calculation and balancing of pains and pleasures, and the cardinal virtue prudent selfishness. It was complete subjectivism.