In this respect, the good of virtue is, in the Kantian sense, 'unconditional'unconditional
We want to be good because virtue is God's stamp in our hearts and one way we relate to Him is by following His ways.
From this exhortation we can conclude that for Socrates psychological good outweighs material good and that virtue is a psychological good of the first importance.
For instance, the belief that health is good is mistaken because only virtue is good; still, this mistaken belief is expressed as fear at the prospect of losing one's health, which, in turn, can move one to preserve health at the expense of virtue.
Although the Stoics are, with respect to the good, most famous for the claim that only virtue is good, they define the good as benefit.
And happiness by itself would not be unconditionally good, because moral virtue is a condition of worthiness to be happy (5:111).
Where a virtuous agent is one who exercises good virtues; and virtue is a character trait which human beings need in order to flourish.
One reason that Kant's account of the highest good is important is that it emphasizes that, for Kant, virtue is unconditionally good, whereas happiness is conditionally good; happiness is good when and only when it is pursued and enjoyed virtuously.
Nonetheless, despite admitting other goods, he holds that virtue is the highest human good, and he believes that his theory can explain why it is the chief human good without having to make it the only good as the Stoics had done.
Starting from the Stoic dictum that the summum bonum consists of virtue alone and that only virtue is good, Lipsius maintains, following Seneca (Letter LXXI.4), that the supreme good must also be honestum or morally honorable, and that it is limited to the soul, the rational part of man (Manuductio II.20).
