Aristotle has his philosophy for the purpose of human nature. He even explains how happiness is different for every person, and each different type of person has a different idea of eudaimonia. He then goes on to talk about how a person must do all things in moderation, not doing the excess but at the same time doing just enough. This idea, called the "golden mean of moderation" was the backbone support to Aristotle's idea of human telos because it concluded that living a virtuous life must be the same for all people because of the way human beings are built.

Aristotle argued that the goal of human beings is happiness, and that we achieve happiness when we fulfill our function. Therefore, it is necessary to de

However, divine command theories do not strongly correspond with all religions. They fit best within a monotheistic religion in which God is all-good. Christianity, Judaism and Islam all meet this requirement. Yet divine command theories make little or no sense within either a Hindu or a Buddhist worldview. For Hindus, two things count against the divine command view of ethics. First, it is a polytheistic religion where there are many gods, who are not necessarily in agreement with one another (similar to ancient Greek gods). Second, the gods are not all-good; they, too, are a mixture of good and evil. Consequently, the idea that something is good because God wills it simply has no place.

The main objective in Plato’s philosophy is a creation of a perfect society. He constructs a foundation for a utopian society in his book “The Republic”. The purpose of his thought process was to cleanse his society of the woes he felt plagued it and construct a new one.

Aristotle believed that a person who has difficulty behaving ethically is morally imperfect. His ideal person practices the "golden mean of moderation." He believed that this moral virtue, of which happiness comes from, is a matter of avoiding extremes in behavior and finding the mean between them. Aristotle conceives happiness not primarily as an exercise of virtue in private or with friends, but as the exercise of virtue in governing an ideal state. Hence, a person who acts for his or her own well must also act for the good of a

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