The reason why they characterize the perfect good as beautiful is that it has in full all the " factors " required by nature or has perfect proportion. Of the beautiful there are (say they) four species, namely, what is just, courageous, orderly and wise ; for it is under these forms that fair deeds are accomplished. Similarly there are four species of the base or ugly, namely, what is unjust, cowardly, disorderly, and unwise. By the beautiful is meant properly and in an unique sense that good which renders its possessors praiseworthy, or briefly, good which is worthy of praise ; though in another sense it signifies a good aptitude for one's proper function ; while in yet another sense the beautiful is that which lends new grace to anything, as when we say of the wise man that he alone is good and beautiful. And they say that only the morally beautiful is good. So Hecato in his treatise On Goods, book iii., and Chrysippus in his work On the Morally Beautiful. They hold, that is, that virtue and whatever partakes of virtue consists in this : which is equivalent to saying that all that is good is beautiful, or that the term " good " has equal force with the term " beautiful," which comes to the same thing. " Since a thing is good, it is beautiful ; now it is beautiful, therefore it is good." They hold that all goods are equal and that all good is desirable in the highest degree and admits of no lowering or heightening of intensity. Of things that are, some, they say, are good, some are evil, and some neither good nor evil (that is, morally indifferent). Goods comprise the virtues of prudence, justice, courage, temperance, and the rest ; while the opposites of these are evils, namely, folly, injustice, and