Book 10.5: Conclusion.
Chapter 8: 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