 There is a strong case to be made that Plato, as in other works, accepts rational eudaimonism in the Laws: that is, that he believes that each individual’s goal, insofar as he is rational, is his own happiness or well-being (eudaimonia). Some of the most explicit evidence for this can be found at Laws 662C–E, in which the Athenian presents as appropriate the demand that the life that is recommended by an ancestor or a god be the happiest and most pleasant  life[64];  but the emphasis the Laws places on the happiness of the citizens as the aim of the laws and the importance it gives to showing that virtue conduces to a happy and a pleasant life also suggest that Plato remains within a eudaimonist framework. The Laws also offers some discussion of what it is that is good for a human being (as we would expect if Plato remains a rational eudaimonist). Plato distinguishes between human goods such as health, beauty, and wealth, and divine goods, namely the virtues, and claims that human goods are not good independently of virtue. Instead, they are good for the good man, but bad for the bad man (661B–C; cf. 631D). There are important questions here about the precise nature of human eudaimonia and the precise way in which the human goods benefit the good man and fail to benefit or even harm the bad man. Is virtue sufficient or only necessary for  eudaimonia?[65]  Do the human goods benefit the good man only insofar as they increase his capacity to act virtuously, and harm the bad man only insofar as they increase his capacity to act viciously, or is there additional value and disvalue in the possession of human goods, e.g. are they genuinely good in a way that can only be appreciated by those who are  virtuous?[66]  What is clear from this discussion, however, is that virtue is an essential component of human happiness and a precondition for all other benefit.