And here will apply an observation made before, that
whatever is proper to each is naturally best and pleasantest
to him: such then is to Man the life in accordance
with pure Intellect (since this Principle is most
truly Man), and if so, then it is also the happiest.
And second in degree of Happiness will be that Life
which is in accordance with the other kind of Excellence,
for the Workings in accordance with this are proper
to Man: I mean, we do actions of justice, courage,
and the other virtues, towards one another, in contracts,
services of different kinds, and in all kinds of actions
and feelings too, by observing what is befitting for
each: and all these plainly are proper to man.
Further, the Excellence of the Moral character is
thought to result in some points from physical circumstances,
and to be, in many, very closely connected with the
passions.
Again, Practical Wisdom and Excellence of the Moral
character are very closely united; since the Principles
of Practical Wisdom are in accordance with the Moral
Virtues and these are right when they accord with
Practical Wisdom.
These moreover, as bound up with the passions, must
belong to the composite nature, and the Excellences
or Virtues of the composite nature are proper to man:
therefore so too will be the life and Happiness which
is in accordance with them. But that of the Pure
Intellect is separate and distinct: and let this
suffice upon the subject, since great exactness is
beyond our purpose,
It would seem, moreover, to require supply of external
goods to a small degree, or certainly less than the
Moral Happiness: for, as far as necessaries of
life are concerned, we will suppose both characters
to need them equally (though, in point of fact, the
man who lives in society does take more pains about
his person and all that kind of thing; there will
really be some little difference), but when we come
to consider their Workings there will be found a great
difference.
I mean, the liberal man must have money to do his
liberal actions with, and the just man to meet his
engagements (for mere intentions are uncertain, and
even those who are unjust make a pretence of wishing
to do justly), and the brave man must have power, if
he is to perform any of the actions which appertain
to his particular Virtue, and the man of perfected
self-mastery must have opportunity of temptation,
else how shall he or any of the others display his
real character?
[Sidenote: 1178b]
(By the way, a question is sometimes raised, whether
the moral choice or the actions have most to do with
Virtue, since it consists in both: it is plain
that the perfection of virtuous action requires both:
but for the actions many things are required, and
the greater and more numerous they are the more.)
But as for the man engaged in Contemplative Speculation,
not only are such things unnecessary for his Working,
but, so to speak, they are even hindrances: as
regards the Contemplation at least; because of course
in so far as he is Man and lives in society he chooses
to do what Virtue requires, and so he will need such
things for maintaining his character as Man though
not as a speculative philosopher.
