It is in these regions that Greek ethics loves to linger; on the duty of the individual to himself, to be perfectly lucid and true, and to rise to ever higher heights of achievement. _Ceteris paribus_, there is felt to be something meritorious in superiority, something good:—even were it that you are master, and another is slave. Thus naïvely speaks Aristotle(69). To a modern, set amid so many conflicting ideals, perhaps, the immense possibilities of yet further growth might suggest themselves with overpowering force. To him the idea of perfection takes the form of an idea of perfectibility: and sometimes it smites down his conceit in what he has actually done, and impresses a sense of humility in comparison with what yet remains unaccomplished. An ancient Greek apparently was little haunted by these vistas of possibilities of progress through worlds beyond worlds. A comparatively simple environment, a fixed and definite mental horizon, had its plain and definite standards, or at least seemed to have such. There were fewer cases of the man, unattached or faintly attached to any definite profession—moving about in worlds half realised—who has grown so common in a more developed civilisation. The ideals of the Greek were clearly descried: each man had his definite function or work to perform: and to do it better than the average, or than he himself habitually had done, that was perfection, excellence, virtue. For virtue to the Greek is essentially ability and respectability: promise of excellent performance: capacity to do better than others. Virtue is praiseworthy or meritorious character and quality: it is achievement at a higher rate, as set against one’s past and against others’ average.