Of the good man it is true likewise that he does many things for the sake of his friends and his country, even to the extent of dying for them, if need be: for money and honours, and, in short, all the good things which others fight for, he will throw away while eager to secure to himself the καλὸν: he will prefer a brief and great joy to a tame and enduring one, and to live nobly for one year rather than ordinarily for many, and one great and noble action to many trifling ones. And this is perhaps that which befals men who die for their country and friends; they choose great glory for themselves: and they will lavish their own money that their friends may receive more, for hereby the friend gets the money but the man himself the καλὸν; so, in fact he gives to himself the greater good. It is the same with honours and offices; all these things he will give up to his friend, because this reflects honour and praise on himself: and so with good reason is he esteemed a fine character since he chooses the honourable before all things else. It is possible also to give up the opportunities of action to a friend; and to have caused a friend’s doing a thing may be more noble than having done it one’s self. In short, in all praiseworthy things the good man does plainly give to himself a larger share of the honourable. In this sense it is right to be Self-loving, in the vulgar acceptation of the term it is not. Chapter IX. A question is raised also respecting the Happy man, whether he will want Friends, or no? Some say that they who are blessed and independent have no need of Friends, for they already have all that is good, and so, as being independent, want nothing further: whereas the notion of a friend’s office is to be as it were a second Self and procure for a man what he cannot get by himself: hence the saying, “When Fortune gives us good, what need we Friends?” On the other hand, it looks absurd, while we are assigning to the Happy man all other good things, not to give him Friends, which are, after all, thought to be the greatest of external goods. Again, if it is more characteristic of a friend to confer than to receive kindnesses, and if to be beneficent belongs to the good man and to the character of virtue, and if it is more noble to confer kindnesses on friends than strangers, the good man will need objects for his benefactions. And out of this last consideration springs a question whether the need of Friends be greater in prosperity or adversity, since the unfortunate man wants people to do him kindnesses and they who are fortunate want objects for their kind acts.