 By contrast, ancient moral theory explains morality in terms that focus on the moral agent. These thinkers are interested in what constitutes, e.g., a just person. They are concerned about the state of mind and character, the set of values, the attitudes to oneself and to others, and the conception of one’s own place in the common life of a community that belong to just persons simply insofar as they are just. A modern might object that this way of proceeding is backwards. Just actions are logically prior to just persons and must be specifiable in advance of any account of what it is to be a just person. Of course, the ancients had a rough idea of what just actions were; and this rough idea certainly contributed to the notion of a just person, and his motivation and system of values. Still, the notion of a just person is not exhausted by an account of the consequences of just actions, or any principle for determining which actions are and which are not just. For the ancients, the just person is compared to a craftsman, e.g., a physician. Acting as a physician is not simply a collection of medically effective actions. It is knowing when such actions are appropriate, among other things; and this kind of knowledge is not always definable. To understand what being a physician means one must turn to the physician’s judgment and even motivation. These are manifested in particular actions but are not reducible to those actions. In the same way, what constitutes a just person is not exhausted by the actions he or she does nor, for that matter, by any catalogue of possible just actions. Rather, being a just person entails qualities of character proper to the just person, in the light of which they decide what actions justice requires of them and are inclined or disposed to act accordingly.