In the further development of the history of ethics, so far as relates to the definition of the " highest good," we must particularly notice the distinction (1) between the individual and the general, indicated in Plato and Aristotle, and carried to the greatest extent by Epicu- rus and the Stoics ; (2) the resulting distinction Iie- tween the objective and subjective, according to which the "highest good" is, on the one hand, a condition of man (e. g. Epicurean enjoijment, Stoical endurance) ; or, on the other hand, a product of human activity, the end of humanity as a whole ; (3) the consequent moral theories oi pleasure or of activitif, according to the for- mer of which the "highest good" lies in enjoyment, while according to the latter it lies in moral activity. In the language of Christian theology, "the highest good" is the kingdom of God, which includes within it- self all ethical elements, the individual and the gen- eral, activit}- and happiness, theory and practice, means and end. The means of securing the " highest good" is to promote the advancement of that kingdom ; the end, the "highest good" itself, is the coming of that kingdom, to the individual, in his personal salvation ; to the universal race, in the realization of the promise "God shall be all in all!" See Schleiermacher, Eth- ische Ahhandlungeii, in his Phil. Nachla/sen, ii, 12, 13; Herzog, ReaULiicyklop. s. v. Ethik, Tugend.
Good, John Mason, M. D., a pliysician and gen- eral scliolar, was born at Epping, England, May 25, 17G4, and commenced practice as a physician in Lon- don, 1820. He was an indefatigable student and writ- er, and his learning was multifarious rather than pro- found. Besides a numlier of medical works, he pub- lished The Song of Solomon, in English verse, with notes, etc. (Lond. 1803, 8 vo) .—Memoirs of A lex. Geddes, LL. D. (Lond. 1803, 8vo) [see Geddes] : — Lucretius, translated, iiith notes (Lond. 1805-7, 2 vols. 4to) -.—The Booh of Job, newly translated, with notes (Lond. 1812, 8vo) : — The Book of Proverbs, translated (Lond. 1822, 8vo) :— The Book of Psalms, translated, just finished at the time of his death, Jan. 2, 1827. Dr. Good also contrib- uted largely to several periodicals, not only in medi-
cal science, but in almost every branch of literature. " The extent and variety of Dr. Good's works are suf- ficient to indicate their character ; they evince great industry, with a retentive and orderlj' mind, and every mark of sincerity and piety ; but they show that he was deficient in judgment, critical acumen, and per- sonal observation ; and his medical writings especial- ly are hence of far less value than the labor that must have been bestowed upon them might have given them, had it been better directed. But he seemed to liave no suspicion of his unfitness for any literary task, and hence never hesitated to undertake any project, tliough most unsuited to his habits and requirements. Thus, although wanting every requisite qualification for such a duty, his overweening self-confidence led him not only to consent to edit the letters of Junius, but to se- lect, merely from his own opinion of resemblance of style, other letters which had been published, under a great variety of names, in "Woodfall's Advertistr, and without scruple assign them to the great unknown, to the utter confusion, as it has proved, of almost all sub- sequent investigations respectingthe author of the Ju- nius letters, and judgment of his character and conduct. Dr. Good's principal faculty seems to have been a fa- cility of acquiring languages: he had learned Latin, Greek, and French in his fiither's school ; while an ap- prentice he acquired Italian, and soon after commenced Hebrew. While engaged in the translation of Lucre- tius he studied German, Spanish, and Portuguese; and afterwards, at different times, Arabic, Persian, Russian, Sanscrit, and Chinese. Of his knowledge of all these, evidence is presented in unpublished translations, in reviews of their literature, and in the constant refer- ences made to their works in his medical and other writings. A biography of Dr. Good was published by his friend. Dr. Olinthus Gregory, in 1vol. 8vo." In earlj' life Dr. Good was a Socinian, but aliout 1817 he cmlmiced fully the doctrine of the Trinity. He led an earnest, religious life, " seen and known of all men." See Jamieson, Cyclop, of Biography, p. 229 ; English Cyclojiadia ; Allibonc, Lictionary of Authors, i, 698.
Good Friday, the sixth day of the v/eek before Easter, called Good Fridaj' in acknowledgment of the benefit derived from the death of Christ. Among the Saxons it was denominated Long Friday, jjerhaps in allusion to the length of the fast.
(1.) In the earliest ages of the Church the daj' of our Lord's crucifixion was religioush' observed, not in- dependently, but as a part of the sacred season of Eas- ter, which was celebrated by Christians instead of the Jewish passover, in commemoration at once of the death and resuiTection of Christ. Two terms were used to designate Good Fi-iday and Easter-day, which had reference, in name at least, to the passover : Trciffxa CTavawc!ijj.ov, and 7rrtcr\T' c\vaaTuaip.ov , passover of the criicifinon, and passover of the 7-esu7'rection. The day was observed as a strict fast. The usual acclamations and doxologies were omitted, and nothing but the most plaintive strains of music, such as the Kvpie tXii](Toi', etc., were allowed to be sung. No bell was rung. None bowed the knee in prayer, because thus tlie Jews reviled Christ. The kiss of charit}' was omilted, for Judas betrayed his Master with a kiss. The Lord's supper was celebrated ; but the elements were not con- secrated on this day, l)ut on the day before. Commu- nion-tables and reading-desks were stripped of orna- ments ; and the gospel of St. John was read, because he was a faithful and true witness of our Lord's pas- sion. In reference to the Jewish ritual, the day was sometimes called nanarTKHit'i, the jrreparation.