 So, as you might have guessed, Aristotle has moved on to a different question. He's not asking about what justifies more belief. He's not asking about who's interested in what's important. It's an interesting question where his theory lies in those answer those two questions, but you know, that's a different point. And you might also figure out that he's not answering what has more worth. After all, he just finished doing that in book one. We covered that last time. If you remember the answer to that question, his answer was eudaimonia. Good spirit, this functioning well of all the parts of you. There are these goods of the different parts of you, what it is of good for these different parts of you. And eudaimonia is when those are all working together well, okay. So as you might have figured out, he has indeed moved on to a different question. Well, what question has he moved on to, you wonder. Now you might figure out that somewhere along the line, if you read this, you know, excerpt long enough, you'll figure out he's talking about virtue, okay. So he's talking about virtue and you might think, well, this reading is about how do you acquire virtues, right? Or how do you be virtuous? He's really, believe it or not, he's really not giving us a treatise on that. Some of what he talks about, yes, tries to help you identify the virtues, but it's not exactly the same thing as, you know, it doesn't start out with here are the virtues and how to acquire them. He doesn't do that sort of thing. He doesn't give us an extensive list, there's some, but it's not really an extensive list of all the virtues in that regard. So he's not answering how to be virtuous, how to acquire virtues. And in some ways, you know, this is even kind of a misunderstanding of his view. Now he's, remember, his answer to the first question was, what has moral worth, right? So whatever he's doing here has got to connect back to that, has got to have something to do with Yudemonia. And what he's trying to do in this second book is he's trying to answer this question, how do you acquire Yudemonia? How do you achieve Yudemonia? Or if we're going to make it even a bit more general, right, we're leaving open the idea that, you know, we're just just kind of leaving it open. He's trying to answer, how do you acquire what has moral worth, right? How do you acquire what has moral worth? So he's really, in the first part, he answered the question of what has moral worth, it's Yudemonia. That's his answer is Yudemonia. And the second book, he's trying to answer the question, okay, that's what has moral worth. How do you go about acquiring it? And his answer is virtue. His answer is virtue. This is important, you know, he kind of tries to start out from the beginning stating, this is something you acquire. This is something you develop. It's not inherent in you, right? It's not part of your nature. Virtue is not part of your nature. If it was, then we really wouldn't even ask this question, right? It's part of our nature to breathe. You breathe all the time. You breathe without thinking about it. You can activate breath. You can deactivate breath at least for a short while. So this is, you know, breathing is part of your nature. What he's trying to say is like, look, we are not by nature virtuous in this regard. We're not by nature, you know, having achieved Yudemonia. But the good name, that's the bad is the goodness is you can pick it up. You can acquire it. And you acquire Yudemonia. You acquire Yudemonia through virtue.