 It is crucial, at this point, that we keep in mind the distinction, drawn above in  section 1.4,  between (i) what constitutes well-being and (ii) what is a necessary means towards or a pre-condition of well-being. Aristotle argues that one’s well-being is constituted by the excellent use of one’s reason, and that such virtues as justice, courage, and generosity are among the qualities in which one’s good consists. When one acts with justice and generosity towards one’s family, or friends, or the larger community, that is good for oneself (one is achieving one’s ultimate goal) and it is also good for others—in fact, one’s action is motivated in part by the desire to benefit those others for their sake. If treating others justly and in accordance with the other ethical virtues were merely a means towards one’s own well-being, Aristotle’s framework for ethics would be objectionably self-regarding—and it would be difficult for it to endorse, without inconsistency, the thesis that we ought to benefit others for their sake.