 In Nicomachean Ethics) IX.8, Aristotle clarifies the motives and reasoning of virtuous people by contrasting genuine self-love with a defective type that is reproachable. People with reproachable self-love want most to have the biggest share of money, honors, and bodily pleasures (cf. Nicomachean Ethics I.5). Because one person cannot have a big share without denying these goods to others, these are the goods that are contested and fought over. This competitive approach to these external goods leads to all sorts of morally vicious behavior, for example, overreaching (pleonexia), aggression, wasteful luxury, intemperance, boastfulness, and vanity. In contrast to reproachable self-lovers, genuine self-lovers will take pleasure in the right things (they will enjoy the exercise of their deliberative and decision-making powers rather than the accumulation of wealth or power). As a result, they will avoid many of the actions, and will be unattracted to many of the pleasures, of the common vices. Because they have the proper attitude toward external goods, they will be ready to sacrifice such goods if by doing so they achieve what is fine. They recognize that when everyone concentrates on doing what is fine, their actions promote the common good (Nicomachean Ethics 1169a6). The virtuous person’s reasoning reflects his correct conception of how to live (he has phronêsis or practical wisdom) and his concern for the fine: he sees that his own good is included in the good of the community (Nicomachean Ethics 1169a3–6).