 Aristotle does not see the virtue of justice in quite the comprehensive sense Plato does; he treats it as a virtue of character (in the entirety of one of the ten books of the Nicomachean Ethics, also common to the Eudemian Ethics), and as a virtue of constitutions and political arrangements (in Politics). The question naturally arises as to the relation between these forms of justice. Aristotle seems to think they are closely related, without being synonymous applications of the same concept. As the latter is a conception of political justice, we will focus here on the former. Justice as a personal virtue follows Aristotle’s model for virtues of character, in which the virtue lies as an intermediate or mean between vices of excess and defect (Nicomachean Ethics V). While he grants that there is a “general” sense of justice in which justice is coincident with complete virtue, there is a “particular” sense in which it is concerned with not overreaching (pleonexia). It is not clear, however, exactly how Aristotle understands this arrangement, or the nature of the vices of excess and defect which this “particular” justice is to counteract. One very plausible reading has it that justice is opposed to a desire for maldistribution of “goods of fortune” such as money, fame, or honor (Williams 1980; Curzer 1995). On another it is opposed to an insufficient attention to others’ rights (Foot 1988, p. 9). On still another it focuses on the goods of others, or common goods (O’Connor 1988; Miller 1995).