 Aristotle then argues that since the function of a human is to exercise the soul’s activities according to reason, the function of a good human is to exercise well and finely the soul’s activities according to reason. Given the two aspects of reason that Aristotle has distinguished, one can see that both can be well or badly done. On the one hand, one can reason well or badly – about what to do within the next five minutes, twenty-four hours, or ten years. On the other, actions motivated by appetites can be well or badly done, and likewise having an appetite at all can sometimes not be a well done, but a badly done, activity of the soul. Acting on the desire for a drink from the wine cooler at a banquet is not always a good idea, nor is having such a desire. According to Aristotle, the good human being has a soul in which these functions are consistently done well. Thus, good persons reason well about plans, short term or long; and when they satisfy their appetites, and even when they have appetites, it is in conformity with reason. Returning to the question of happiness, Aristotle says the good for a human is to live the way the good human lives, that is, to live with one’s life aimed at and structured by the same thing that the good human being aims at in his or her life. So, his account of happiness, i.e., the highest good for a human, is virtuous or excellent activity of the soul. But he has not identified this virtuous activity with that of the moral virtues, at this point. In fact, he says if there are many kinds of excellence, then human good is found in the active exercise of the highest. He is careful to point out that happiness is not just the ability to function well in this way; it is the activity itself. Moreover, this activity must be carried out for a complete life. One swallow does not make a spring.