  Rosmini also deals with the nature of the good which is the aim or end of society. For him, this good is human good which ‘resides in virtue and the eudemonological appurtenances of virtue, and in general in every good in so far as it is connected with virtue.’ He concludes, therefore, that every society, in so far as it is contrary to virtue, is illegitimate because its aim is contrary to the essence of society. At the same time, every law of society is invalid if, or in so far as, it prevents members from achieving virtue. ‘Without virtue there is no human good, the end for which society is established’ (PP, vol. 2, 189). But while anti-virtue is essentially detrimental to the good of any society, virtue of itself is not the only element forming the good in question. Contentment of spirit, that is, of the whole person, as distinct from passing pleasure confined to parts of human nature, is also included in every society’s essential aim. Anything, therefore, opposed to contentment is inevitably detrimental to society, whatever favour it may have found in public opinion. Rosmini finds support for this affirmation in Hamilton, whom he quotes approvingly (PP, vol. 2, 195).