A widely accepted concept of morality in philosophy is the knowledge of human virtue. This idea first came from Plato's Utopia. Plato believes that the soul is divided into three concepts: Reason, Spirit, and Desire. The three are competing for control over people, and only those who are capable of controlling their desires are considered moral: a man who is dominated and torn by his desire is almost out of control, hysterical and fanatical. On the contrary, by letting reason overpower desire, a person looks more consistent, and can maintain his or her inner peace, thus becoming more orderly, calm, and composed. Therefore, temperance, rationality, and composure are necessary conditions for a person to be thought of as moral. Sense, spirit, and desire may be interpreted corresponding to different roles in a country: sense is equivalent to a ruler, spirit is relative to a fighter, and desire is tantamount to blindness. Just as a good country should allow different roles to perform its duties appropriately, a good soul with reason, spirit, and desire should perform its own functions. Reason is always the governor, spirit is the executer, and desire is well disciplined: neither should be allowed to overpower the other.

On the topic of morality, Aristotle has a different view. He believes that everything, including both the humanity and animals, has its own virtues. However, the difference between the virtues of human beings and the virtues of other things is only that the former is considered to be virtues in a moral sense, and only among the humanity can such moral basis be found. Reason is the foundation of virtues, the “Mean” (Aristotle’s thought that puts happiness above goodness and makes goodness the goal of life) is the quintessence of virtues, happiness is the purpose of a virtuous life, and friendship is the necessity of a virtuous life. In Nicomark Ethics Volume II, Aristotle claims that people can be just by doing rightful things; only by exercising temperance can one become a temperate person; only by showing bravery can one be brave. "The purpose of this science is not knowledge but practice." We explore what a virtue is, not for knowledge, but for being kind people, or otherwise this effort would be useless. Therefore, what we are discussing here must be actions, or how to act. Therefore, in Aristotle’s view, morality is a practical philosophical concept, meaning that it must be acted out in order to substantiate its existence. The purpose of actions is based on the understanding of the good and the yearning for happiness. Everything in the universe has a purpose, and within the various purposes, some are pursued because of themselves only, while others are pursued beyond themselves. In practice, there is a certain purpose that is expected by itself. It is the goodness itself, the supreme goodness, and only this highest good is something final. Aristotle believes that most people agree that the culmination of all goodness that can be achieved by behaviors is happiness. However, what is happiness is controversial. Ordinary people regard happiness as something that is clearly visible, such as wealth and honors. However, Aristotle advocates for dividing the good things into three parts: the goodness of existence, the goodness of the soul, and the goodness of the body. The goodness of the soul is the main and highest good. On one hand, "the purpose of life belongs to the goodness of the soul, not the external goodness"; on the other hand, " Happiness must also be supplemented by external goodness." True happiness is the actual activities of the soul in harmony with the most beautiful and complete virtues, and is the highest good. "Happiness requires perfect virtues, and indeed this may take a lifetime." Aristotle emphasizes the need to grasp the highest goodness in the actual activities of expressing quality, not just based on quality itself. Because a sleeping person can have good qualities without producing good results. Therefore, we must act beautifully and nobly. Aristotle and Plato have different interpretations of morality. The former understands morality as a habit. This habit is based on the cognition of goodness. If you understand what is good, you have to be good. In order to pursue your purpose, you have to take actions, which is a moral standard. So, morality comes from the cultivation of habits. Plato believes that the idea of ​​goodness itself is contained in the soul. When it is awakened, it recalls the idea of ​​goodness and awakens it. The idea of ​​the soul is the intellectual part of the soul, and the spirit is the will of the soul that drives people to obey the idea of ​​good, thereby curbing their desires hidden in the actions they take, which forms the practice of morality. So, morality stems from the idea of ​​good. This is a kind of presupposition of knowledge. Although the two moral values ​​are different, they both originate in goodness and act on controlling one’s desire. Generally speaking, the tendency of human nature to be good is a kind of pursuit of values and purposes. Ultimately, it is for happiness. Therefore, as long as one is rational, he or she has the instinct to pursue happiness, especially the spiritual happiness which is the greatest and most fundamental thing. It is generally acknowledged that this is what distinguishes human beings from irrational animals. Therefore, we must be ethical, or otherwise we are just like animals dominated by desires.