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Everything that is, is good because it is; the quantity, if one may use the word loosely, of being or existence which a thing possesses, is at the same time the stock of goodness.

A diminution or an increase of its being is a diminution or increase of its goodness.

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Plato According to Plato, in the objective order corresponding to our thought, there are two different worlds: the world of things, and the incomparably higher, nobler world of ideas, which transcends the world of things.

The objects corresponding directly to our universal concepts are not things, but ideas.

The latter is conceived as possessing some character, quality, power, which renders it an object of desire.

Two questions now arise: These two questions may be combined in one: "What is the good in the ontological order?

The series of means and ends either stretches out indefinitely, or it must terminate in some desired object or objects which are ends in themselves.

Again we sometimes call a thing good because it possesses completely, or in a high degree, the perfections proper to its nature, as a good painting, good respiration.

Being and the good are, then, objectively the same, every being is good, every good is being.

Our concepts, being and good differ formally: the first simply denotes existence ; the second, existence as a perfection, or the power of contributing to the perfection of a being.

Now in all these locutions the word conveys directly or indirectly the idea of desirability.

The merely useful is desired for the end towards which it is employed; the end is desired on its own account.

The objective idea is not indwelling in the essences of those things which fall within the scope of our corresponding universal concept, but the thing borrows or derives something from the idea.

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