 If the project undertaken by Greek and Roman moral philosophy is to begin with the unquestioned assumption that one should never act contrary to one’s own good, and that one’s ultimate end should be only one’s own eudaimonia, it faces the serious objection that it will never be able, on this basis, to give proper recognition to the interests of others. The idea underlying this objection is that we should be directly concerned with others: the fact that an act one performs benefits someone else can already provide a reason for undertaking it, without having to be accompanied by a self-interested reason. There is no argument to be found in ancient ethics –none is offered—that purports to show that the only way to justify having other-regarding motives is by appealing to the good it does oneself to have them.