Book 10.5: Conclusion.
But if happiness be the exercise of virtue, it is reasonable to suppose that it will be the exercise of the highest virtue; and that will be the virtue or excellence of the best part of us.
Now, that part or faculty—call it reason or what you will—which seems naturally to rule and take the lead, and to apprehend things noble and divine—whether it be itself divine, or only the divinest part of us—is the faculty the exercise of which, in its proper excellence, will be perfect happiness.
That this consists in speculation or contemplation we have already said.
This conclusion would seem to agree both with what we have said above, and with known truths.
This exercise of faculty must be the highest possible; for the reason is the highest of our faculties, and of all knowable things those that reason deals with are the highest.
Again, it is the most continuous; for speculation can be carried on more continuously than any kind of action whatsoever.
We think too that pleasure ought to be one of the ingredients of happiness; but of all virtuous exercises it is allowed that the pleasantest is the exercise of wisdom. At least philosophy is thought to have pleasures that are admirable in purity and steadfastness; and it is reasonable to suppose that the time passes more pleasantly with those who possess, than with those who are seeking knowledge.
Again, what is called self-sufficiency will be most of all found in the speculative life. The necessaries of life, indeed, are needed by the wise man as well as by the just man and the rest; but, when these have been provided in due quantity, the just man further needs persons towards whom, and along with whom, he may act justly; and so does the temperate and the courageous man and the rest; while the wise man is able to speculate even by himself, and the wiser he is the more is he able to do this. He could speculate better, we may confess, if he had others to help him, but nevertheless he is more self-sufficient than anybody else.
Again, it would seem that this life alone is desired solely for its own sake; for it yields no result beyond the contemplation, but from the practical activities we get something more or less besides action.
Again, happiness is thought to imply leisure; for we toil in order that we may have leisure, as we make war in order that we may enjoy peace. Now, the practical virtues are exercised either in politics or in war; but these do not seem to be leisurely occupations:—
War, indeed, seems to be quite the reverse of leisurely; for no one chooses to fight for fighting’s sake, or arranges a war for that purpose: he would be deemed a bloodthirsty villain who should set friends at enmity in order that battles and slaughter might ensue.
But the politician’s life also is not a leisurely occupation, and, beside the practice of politics itself, it brings power and honours, or at least happiness, to himself and his fellow-citizens, which is something different from politics; for we [who are asking what happiness is] also ask what politics is, evidently implying that it is something different from happiness.
If, then, the life of the statesman and the soldier, though they surpass all other virtuous exercises in nobility and grandeur, are not leisurely occupations, and aim at some ulterior end, and are not desired merely for themselves, but the exercise of the reason seems to be superior in seriousness (since it contemplates truth), and to aim at no end beside itself, and to have its proper pleasure (which also helps to increase the exercise), and further to be self-sufficient, and leisurely, and inexhaustible (as far as anything human can be), and to have all the other characteristics that are ascribed to happiness, it follows that the exercise of reason will be the complete happiness of man, i.e. when a complete term of days is added; for nothing incomplete can be admitted into our idea of happiness.
But a life which realized this idea would be something more than human; for it would not be the expression of man’s nature, but of some divine element in that nature—the exercise of which is as far superior to the exercise of the other kind of virtue [i.e. practical or moral virtue], as this divine element is superior to our compound human nature.
If then reason be divine as compared with man, the life which consists in the exercise of reason will also be divine in comparison with human life. Nevertheless, instead of listening to those who advise us as men and mortals not to lift our thoughts above what is human and mortal, we ought rather, as far as possible, to put off our mortality and make every effort to live in the exercise of the highest of our faculties; for though it be but a small part of us, yet in power and value it far surpasses all the rest.
And indeed this part would even seem to constitute our true self, since it is the sovereign and the better part. It would be strange, then, if a man were to prefer the life of something else to the life of his true self.
Again, we may apply here what we said above—for every being that is best and pleasantest which is naturally proper to it. Since, then, it is the reason that in the truest sense is the man, the life that consists in the exercise of the reason is the best and pleasantest for man—and therefore the happiest.