 Now we can discern the link between morality and happiness. While happiness itself is excellent or virtuous activity of the soul, moral virtue is a disposition to achieve the mean between two extremes in feeling and in action. The missing link is that achieving the mean is also excellent activity of the soul. Activity that expresses the virtue of courage, for example, is also the best kind of activity when it comes to the emotion of fear. Activity that expresses the virtue of moderation is also excellent activity when it comes to the bodily appetites. In this way, then, the happy person is also the virtuous person. However, in Book I Aristotle has already pointed out the problem of bodily and external goods in relation to happiness. Even if happiness is virtuous activity of the soul, in some cases these goods are needed to be virtuous – for example, one must have money to be generous. In fact, the lack of good birth, good children, and beauty can mar one’s happiness for the happy person does not appear to be one who is altogether ugly, low born, solitary, or childless, and even less so if he has friends and children who are bad, or good friends and children who then die (1099a30–1099b10). Aristotle is raising a problem that he does not attempt to solve in this passage. Even if happiness is virtuous activity of the soul, it does not confer immunity to the vicissitudes of life.