the wide field obscures both the unity of the subject-matter and its proper articulation. But it is to be remembered that what is offered us is avowedly rather an enquiry than an exposition of hard and fast doctrine.
Nevertheless each work aims at a relative completeness, and it is important to observe the relation of each to the other. The distinction is not that the one treats of Moral and the other of Political Philosophy, nor again that the one deals with the moral activity of the individual and the other with that of the State, nor once more that the one gives us the theory of human conduct, while the other discusses its application in practice, though not all of these misinterpretations are equally erroneous. The clue to the right interpretation is given by Aristotle himself, where in the last chapter of the Ethics he is paving the way for the Politics. In the Ethics he has not confined himself to the abstract or isolated individual, but has always thought of him, or we might say, in his social and political context, with a given nature due to race and heredity and in certain surroundings. So viewing him he has studied the nature and formation of his character—all that he can make himself or be made by others to be. Especially he has investigated the various admirable forms of human character and the mode of their production. But all this, though it brings more clearly before us what goodness or virtue is, and how it is to be reached, remains mere theory or talk. By itself it does not enable us to become, or to help others to become, good. For this it is necessary to bring into play the great force of the Political Community or State, of which the main instrument is Law. Hence arises the demand for the necessary complement to the Ethics, i.e., a treatise devoted to the questions which centre round the enquiry; by what organisation of social or political forces, by what laws or institutions can we best secure the greatest amount of good character?
We must, however, remember that the production of good character is not the end of either individual or state action: that is the aim of the one and the other because good character is the indispensable condition and chief determinant of happiness, itself the goal of all human
