 More typically kalon appears in contexts to which “beautiful” would fit awkwardly if at all. For both Plato and Aristotle—and in many respects for Greek popular morality—kalon has a particular role to play as ethical approbation, not by meaning the same thing that agathon “good” means, but as a special complement to goodness. At times kalon narrowly means “noble,” often and more loosely “admirable.” The compound kalos k’agathos, the aristocratic ideal, is all-round praise, not “beautiful and good” as its components would translate separately, but closer to “splendid and upright.” Here kalon is entirely an ethical term. Calling virtue beautiful feels misplaced in modern terms, or even perverse; calling wisdom beautiful, as the Symposium does (204b), will sound like a mistake (Kosman 2010, 348–350).