224 ARISTOTLE
exercise of the other, [i.e., practical,] kind of virtue. So if it is true that intelligence is
divine in comparison with man, then a life guided by intelligence is divine in compari-
son with human life. We must not follow those who advise us to have human thoughts,
since we are [only] men, and mortal thoughts, as mortals should; on the contrary, we
should try to become immortal as far as that is possible and do our utmost to live in
accordance with what is highest in us. For though this is a small portion [of our nature],
it far surpasses everything else in power and value. One might even regard it as each
man’s true self, since it is the controlling and better part. It would, therefore, be strange
if a man chose not to live his own life but someone else’s.
Moreover, what we stated before will apply here, too: what is by nature proper to
each thing will be at once the best and the most pleasant for it. In other words, a life
guided by intelligence is the best and most pleasant for man, inasmuch as intelligence,
above all else, is man. Consequently, this kind of life is the happiest.- The Advantages of the Contemplative Life:A life guided by the other kind of
virtue, [the practical,] is happy in a secondary sense, since its active exercise is confined
to man. It is in our dealings with one another that we perform just, courageous, and other
virtuous acts, when we observe the proper kind of behavior toward each man in private
transactions, in meeting his needs, in all manner of actions, and in our emotions, and all
of these are, as we see, peculiarly human. Moreover, some moral acts seem to be deter-
mined by our bodily condition, and virtue or excellence of character seems in many ways
closely related to the emotions. There is also a close mutual connection between practi-
cal wisdom and excellence of character, since the fundamental principles of practical
wisdom are determined by the virtues of character, while practical wisdom determines
the right standard for the moral virtues. The fact that these virtues are also bound up with
the emotions indicates that they belong to our composite nature, and the virtues of our
composite nature are human virtues; consequently, a life guided by these virtues and the
happiness [that goes with it are likewise human]. The happiness of the intelligence,
however, is quite separate [from that kind of happiness]. That is all we shall say about it
here, for a more detailed treatment lies beyond the scope of our present task.
It also seems that such happiness has little need of external trimmings, or less
need than moral virtue has. Even if we grant that both stand in equal need of the neces-
sities of life, and even if the labors of a statesman are more concerned with the needs
of our body and things of that sort—in that respect the difference between them may
be small—yet, in what they need for the exercise of their activities, their difference
will be great. A generous man will need money to perform generous acts, and a just
man will need it to meet his obligations. For the mere wish to perform such acts is
inscrutable, and even an unjust man can pretend that he wishes to act justly. And a
courageous man will need strength if he is to accomplish an act that conforms with his
virtue, and a man of self-control the possibility of indulgence. How else can he or any
other virtuous man make manifest his excellence? Also, it is debatable whether the
moral purpose or the action is the more decisive element in virtue, since virtue depends
on both. It is clear of course that completeness depends on both. But many things
are needed for the performance of actions, and the greater and nobler the actions the
more is needed. But a man engaged in study has no need of any of these things, at least
not for the active exercise of studying; in fact one might even go so far as to say
that they are a hindrance to study. But insofar as he is human and lives in the society of
his fellow men, he chooses to act as virtue demands, and accordingly, he will need
externals for living as a human being.
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