 The idea that we ought to care about ethics, understood as Williams does, finds inspiration in the work of Aristotle. Aristotle is concerned with the nature of the good life in the broadest sense—in what he calls “eudaimonia,” often translated as “happiness”. Aristotle defends the idea that happiness consists in being a virtuous person over a complete life, and, in turn, the idea that being a virtuous person requires not only that one have virtuous qualities and dispositions, but also that one act on them. Luck enters into the account in at least two ways. First, on Aristotle’s account, one becomes a virtuous person by undergoing the right kind of upbringing and training. Since whether one receives this training is at least to some extent beyond one’s control, one’s ability to live a virtuous life is deeply dependent on luck. Second, the fact that being a virtuous person requires the performance of certain kinds of activities means that the world must cooperate in various ways in order for one to be truly virtuous, and so be truly happy. Aristotle writes that happiness “needs the external goods as well; for it is impossible, or not easy, to do noble acts without proper equipment” (1984 NE 1099a 31–33). For example, in order to engage in acts of generosity, one must have resources at one’s disposal to share. And since having the right equipment is at least to some extent a matter of circumstantial luck, the value of one’s life itself will depend in part on what is not in one’s control. On one interpretation of Aristotle, luck enters into the account in yet a third way. Acting in accordance with virtue does not suffice for happiness, on this interpretation, although it is the “dominant component” of Aristotle’s account of happiness (Irwin 1988, 445). According to this view, one must also have a minimum provision of external goods (e.g., health, security, access to resources) whose contribution to happiness is independent of their making virtuous activity possible. If this is right, then the value of one’s life will depend at least in part on factors beyond one’s control. In sum, while there is some dispute about whether Aristotle thought more than a life of virtuous activity is required for happiness, it is clear that luck plays a significant role in determining both whether people are truly virtuous and whether people’s lives are good in the broadest sense. Hence, “the fragility of goodness” (Nussbaum).