Ethics, Aristotle [classic literature books TXT] 📗

to take as right the judgment of the good man, for he judges as we have said.

Thus then Happiness is most excellent, most noble, and most pleasant, and these attributes are not separated as in the well-known Delian inscription—

“Most noble is that which is most just, but best is health; And naturally most pleasant is the obtaining one’s desires.”

For all these co-exist in the best acts of working: and we say that Happiness is these, or one, that is, the best of them.

Still it is quite plain that it does require the addition of external goods, as we have said: because without appliances it is impossible, or at all events not easy, to do noble actions: for friends, money, and political influence are in a manner instruments whereby many things are done: some things there are again a deficiency in which mars blessedness; good birth, for instance, or fine offspring, or even personal beauty: for he is not at all capable of Happiness who is very ugly, or is ill-born, or solitary and childless; and still less perhaps supposing him to have very bad children or friends, or to have lost good ones by death. As we have said already, the addition of prosperity of this kind does seem necessary to complete the idea of Happiness; hence some rank good fortune, and others virtue, with Happiness.

And hence too a question is raised, whether it is a thing that can be learned, or acquired by habituation or discipline of some other kind, or whether it comes in the way of divine dispensation, or even in the way of chance.

Now to be sure, if anything else is a gift of the Gods to men, it is probable that Happiness is a gift of theirs too, and specially because of all human goods it is the highest. But this, it may be, is a question belonging more properly to an investigation different from ours: and it is quite clear, that on the supposition of its not being sent from the Gods direct, but coming to us by reason of virtue and learning of a certain kind, or discipline, it is yet one of the most Godlike things; because the prize and End of virtue is manifestly somewhat most excellent, nay divine and blessed.

It will also on this supposition be widely participated, for it may through learning and diligence of a certain kind exist in all who have not been maimed for virtue.

And if it is better we should be happy thus than as a result of chance, this is in itself an argument that the case is so; because those things which are in the way of nature, and in like manner of art, and of every cause, and specially the best cause, are by nature in the best way possible: to leave them to chance what is greatest and most noble would be very much out of harmony with all these facts.

The question may be determined also by a reference to our definition of Happiness, that it is a working of the soul in the way of excellence or virtue of a certain kind: and of the other goods, some we must have to begin with, and those which are co-operative and useful are given by nature as instruments.

These considerations will harmonise also with what we said at the commencement: for we assumed the End of [Greek Text: poletikae] to be most excellent: now this bestows most care on making the members of the community of a certain character; good that is and apt to do what is honourable.

With good reason then neither ox nor horse nor any other brute animal do we call happy, for none of them can partake in such working: and for this same reason a child is not happy either, because by reason of his tender age he cannot yet perform such actions: if the term is applied, it is by way of anticipation.

For to constitute Happiness, there must be, as we have said, complete virtue and a complete life: for many changes and chances of all kinds arise during a life, and he who is most prosperous may become involved in great misfortunes in his old age, as in the heroic poems the tale is told of Priam: but the man who has experienced such fortune and died in wretchedness, no man calls happy.

Are we then to call no man happy while he lives, and, as Solon would have us, look to the end? And again, if we are to maintain this position, is a man then happy when he is dead? or is not this a complete absurdity, specially in us who say Happiness is a working of a certain kind?

If on the other hand we do not assert that the dead man is happy, and Solon does not mean this, but only that one would then be safe in pronouncing a man happy, as being thenceforward out of the reach of evils and misfortunes, this too admits of some dispute, since it is thought that the dead has somewhat both of good and evil (if, as we must allow, a man may have when alive but not aware of the circumstances), as honour and dishonour, and good and bad fortune of children and descendants generally.

Nor is this view again without its difficulties: for, after a man has lived in blessedness to old age and died accordingly, many changes may befall him in right of his descendants; some of them may be good and obtain positions in life accordant to their merits, others again quite the contrary: it is plain too that the descendants may at different intervals or grades stand in all manner of relations to the ancestors. Absurd indeed would be the position that even the dead man is to change about with them and become at one time happy and at another miserable. Absurd however it is on the other hand that the affairs of the descendants should in no degree and during no time affect the ancestors.

But we must revert to the point first raised, since the present question will be easily determined from that.

If then we are to look to the end and then pronounce the man blessed, not as being so but as having been so at some previous time, surely it is absurd that when he is happy the truth is not to be asserted of him, because we are unwilling to pronounce the living happy by reason of their liability to changes, and because, whereas we have conceived of happiness as something stable and no way easily changeable, the fact is that good and bad fortune are constantly circling about the same people: for it is quite plain, that if we are to depend upon the fortunes of men, we shall often have to call the same man happy, and a little while after miserable, thus representing our happy man

“Chameleon-like, and based on rottenness.”

Is not this the solution? that to make our sentence dependent on the changes of fortune, is no way right: for not in them stands the well, or the ill, but though human life needs these as accessories (which we have allowed already), the workings in the way of virtue are what determine Happiness, and the contrary the contrary.

And, by the way, the question which has been here discussed, testifies incidentally to the truth of our account of Happiness. For to nothing does a stability of human results attach so much as it does to the workings in the way of virtue, since these are held to be more abiding even than the sciences: and of these last again the most precious are the most abiding, because the blessed live in them most and most continuously, which seems to be the reason why they are not forgotten. So then this stability which is sought will be in the happy man, and he will be such through life, since always, or most of all, he will be doing and contemplating the things which are in the way of virtue: and the various chances of life he will bear most nobly, and at all times and in all ways harmoniously, since he is the truly good man, or in the terms of our proverb “a faultless cube.”

And whereas the incidents of chance are many, and differ in greatness and smallness, the small pieces of good or ill fortune evidently do not affect the balance of life, but the great and numerous, if happening for good, will make life more blessed (for it is their nature to contribute to ornament, and the using of them comes to be noble and excellent), but if for ill, they bruise as it were and maim the blessedness: for they bring in positive pain, and hinder many acts of working. But still, even in these, nobleness shines through when a man bears contentedly many and great mischances not from insensibility to pain but because he is noble and high-spirited.

And if, as we have said, the acts of working are what determine the character of the life, no one of the blessed can ever become wretched, because he will never do those things which are hateful and mean. For the man who is truly good and sensible bears all fortunes, we presume, becomingly, and always does what is noblest under the circumstances, just as a good general employs to the best advantage the force he has with him; or a good shoemaker makes the handsomest shoe he can out of the leather which has been given him; and all other good artisans likewise. And if this be so, wretched never can the happy man come to be: I do not mean to say he will be blessed should he fall into fortunes like those of Priam.

Nor, in truth, is he shifting and easily changeable, for on the one hand from his happiness he will not be shaken easily nor by ordinary mischances, but, if at all, by those which are great and numerous; and, on the other, after such mischances he cannot regain his happiness in a little time; but, if at all, in a long and complete period, during which he has made himself master of great and noble things.

Why then should we not call happy the man who works in the way of perfect virtue, and is furnished with external goods sufficient for acting his part in the drama of life: and this during no ordinary period but such as constitutes a complete life as we have been describing it.

Or we must add, that not only is he to live so, but his death must be in keeping with such life, since the future is dark to us, and Happiness we assume to be in every way an end and complete. And, if this be so, we shall call them among the living blessed who have and will have the things specified, but blessed as Men.

On these points then let it suffice to have denned thus much.

XI

Now that the fortunes of their descendants, and friends generally, contribute nothing towards forming the condition of the dead, is plainly a very heartless notion, and contrary to the current opinions.

But since things which befall are many, and differ in all kinds of ways, and some touch more nearly, others less, to go into minute particular distinctions would evidently be a long and endless task: and so it may suffice to speak generally and in outline.

If then, as of the misfortunes which happen to one’s self, some have a certain weight and turn the balance of life, while others are, so to speak, lighter; so it is likewise with those which befall all our friends alike; if further, whether they whom each suffering befalls be alive or dead makes much more