Three sorts of goods, Aristotle specified, contribute to happiness: goods of the soul, including moral and intellectual virtues and education; bodily goods, such as strength, good health, beauty, and sound senses; and external goods, such as wealth, friends, good birth, good children, good heredity, good reputation and the like.

Some level of truthfulness has always been seen as essential to human society, no matter how deficient the observance of other moral principles.

Liars share with those they deceive the desire not to be deceived.

Regardless of how often the appetite for entertainment violence becomes addictive, increased exposure does risk further desensitizing viewers. And the element of pleasure that they derive may lead them to regard violence as a more acceptable way of dealing with problems, and victimization as more tolerable so long as it befalls others, not themselves.

Are people the best judges of their own happiness, or outsiders? In defining happiness, should we think of entire lives or of shorter periods such as moments, days, or years? And to what extent are virtue and happiness linked?

Psychologists have found that we are more likely, in looking back at our lives, to remember high points and dramatic shifts in far greater proportion than ongoing stretches of happiness or misery.

Confidentiality refers to the boundaries surrounding shared secrets and to the process of guarding these boundaries. While confidentiality protects much that is not in fact secret, personal secrets lie at its core. The innermost, the vulnerable, often the shameful: these aspects of self-disclosure help explain why one name for professional confidentiality has been "the professional secret." Such secrecy is sometimes mistakenly confused with privacy; yet it can concern many matters in no way private, but that someone wishes to keep from the knowledge of third parties.