 Irwin also thinks we can find in Shaftesbury elements of a eudaimonist theory, according to which “it is reasonable to examine the contribution of virtue to happiness” because “the pursuit of happiness [is] the pursuit of rational structure and harmony”—which does not collapse into the Hobbesian egoist view that we should be virtuous because it maximizes our pleasure (Irwin 2008: 357). Den Uyl also locates in Shaftesbury something akin to “a classical virtue ethics” (Den Uyl 1998: 292). Crisp thinks “Shaftesbury’s account is Aristotelian,” in that one’s happiness is one’s chief good but the virtuous person “recognizes that their good itself consists in virtuous activity, which will itself involve direct concern for the good of others for their own sake” (Crisp 2019: 79). Filonowicz argues that virtue and happiness are so closely identified in Shaftesbury that it distorts his view to claim that we seek one as a mere means for the other. Shaftesbury is not trying to show