Front Page Titles (by Subject) 8.: Of the practical life as happiness in a lower sense, and of the relation between the two. Prosperity, how far needed. - The Nicomachean Ethics
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8.: Of the practical life as happiness in a lower sense, and of the relation between the two. Prosperity, how far needed. - Aristotle, The Nicomachean Ethics 
The Nichomachean Ethics of Aristotle, trans. F.H. Peters, M.A. 5th edition (London: Kegan Paul, Trench, Truebner & Co., 1893).
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Of the practical life as happiness in a lower sense, and of the relation between the two. Prosperity, how far needed.
The life that consists in the exercise of the other kind of virtue is happy in a secondary sense; for the manifestations of moral virtue are emphatically human [not divine]. Justice, I mean, and courage, and the other moral virtues are displayed in our relations towards one another by the observance, in every case, of what is due in contracts and services, and all sorts of outward acts, as well as in our inward feelings. And all these seem to be emphatically human affairs.
Again, moral virtue seems, in some points, to be actually a result of physical constitution, and in many points to be closely connected with the passions.
Again, prudence is inseparably joined to moral virtue, and moral virtue to prudence, since the moral virtues determine the principles of prudence,* while prudence determines what is right in morals.
But the moral virtues, being bound up with the passions, must belong to our compound nature; and the virtues of the compound nature are emphatically human. Therefore the life which manifests them, and the happiness which consists in this, must be emphatically human.
But the happiness which consists in the exercise of the reason is separate from the lower nature. (So much we may be allowed to assert about it: a detailed discussion is beyond our present purpose.)
Further, this happiness would seem to need but a small supply of external goods, certainly less than the moral life needs. Both need the necessaries of life to the same extent, let us say; for though, in fact, the politician takes more care of his person than the philosopher, yet the difference will be quite inconsiderable. But in what they need for their activities there will be a great difference. Wealth will be needed by the liberal man, that he may act liberally; by the just man, that he may discharge his obligations (for a mere wish cannot be tested,—even unjust people pretend a wish to act justly); the courageous man will need strength if he is to execute any deed of courage; and the temperate man liberty of indulgence,—for how else can he, or the possessor of any other virtue, show what he is?
Again, people dispute whether the purpose or the action be more essential to virtue, virtue being understood to imply both. It is plain, then, that both are necessary to completeness. But many things are needed for action, and the greater and nobler the action, the more is needed.
On the other hand, he who is engaged in speculation needs none of these things for his work; nay, it may even be said that they are a hindrance to speculation: but as a man living with other men, he chooses to act virtuously; and so he will need things of this sort to enable him to behave like a man.
That perfect happiness is some kind of speculative activity may also be shown in the following way:—
It is always supposed that the gods are, of all beings, the most blessed and happy; but what kind of actions shall we ascribe to them? Acts of justice? Surely it is ridiculous to conceive the gods engaged in trade and restoring deposits, and so on. Or the acts of the courageous character who endures fearful things and who faces danger because it is noble to do so?* Or acts of liberality? But to whom are they to give? and is it not absurd to suppose that they have money or anything of that kind? And what could acts of temperance mean with them? Surely it would be an insult to praise them for having no evil desires. In short, if we were to go through the whole list, we should find that all action is petty and unworthy of the gods.
And yet it is universally supposed that they live, and therefore that they exert their powers; for we cannot suppose that they lie asleep like Endymion.
Now, if a being lives, and action cannot be ascribed to him, still less production, what remains but contemplation? It follows, then, that the divine life, which surpasses all others in blessedness, consists in contemplation.
Of all modes of human activity, therefore, that which is most akin to this will be capable of the greatest happiness.
And this is further confirmed by the fact that the other animals do not participate in happiness, being quite incapable of this kind of activity. For the life of the gods is entirely blessed, and the life of man is blessed just so far as he attains to some likeness of this kind of activity; but none of the other animals are happy, since they are quite incapable of contemplation.
Happiness, then, extends just so far as contemplation, and the more contemplation the more happiness is there in a life,—not accidentally, but as a necessary accompaniment of the contemplation; for contemplation is precious in itself.
Our conclusion, then, is that happiness is a kind of speculation or contemplation.
But as we are men we shall need external good fortune also: for our nature does not itself provide all that is necessary for contemplation; the body must be in health, and supplied with food, and otherwise cared for. We must not, however, suppose that because it is impossible to be happy without external good things, therefore a man who is to be happy will want many things or much. It is not the superabundance of good things that makes a man independent, or enables him to act; and a man may do noble deeds, though he be not ruler of land and sea. A moderate equipment may give you opportunity for virtuous action (as we may easily see, for private persons seem to do what is right not less, but rather more, than princes), and so much as gives this opportunity is enough; for that man’s life will be happy who has virtue and exercises it.
Solon too, I think, gave a good description of the happy man when he said that, in his opinion, he was a man who was moderately supplied with the gifts of fortune, but had done the noblest deeds, and lived temperately; for a man who has but modest means may do his duty.
Anaxagoras also seems to have held that the happy man was neither a rich man nor a prince; for he said that he should not be surprised if the happy man were one whom the masses could hardly believe to be so; for they judge by the outside, which is all they can appreciate.
The opinions of the wise, then, seem to agree with our theory. But though these opinions carry some weight, the test of truth in matters of practice is to be found in the facts of life; for it is in them that the supreme authority resides. The theories we have advanced, therefore, should be tested by comparison with the facts of life; and if they agree with the facts they should be accepted, but if they disagree they should be accounted mere theories.
But, once more, the man who exercises his reason and cultivates it, and has it in the best condition, seems also to be the most beloved of heaven. For if the gods take any care for men, as they are thought to do, it is reasonable to suppose that they delight in that which is best in man and most akin to themselves (i.e. the reason), and that they requite those who show the greatest love and reverence for it, as caring for that which is dear to themselves and doing rightly and nobly But it is plain that all these points are found most of all in the wise man. The wise man, therefore, is the most beloved of heaven; and therefore, we may conclude, the happiest.
In this way also, therefore, the wise man will be happier than any one else.
[* ]i.e. the principles of morals cannot be proved, but are accepted without proof by the man whose desires are properly trained. Cf. supra, I. 4, 6.
[* ]Reading ἀνδρείου ὑπομένοντος . . . κινδυνεύοντος after Bywater, “Contributions,” p. 69.