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If then we reject this as unsatisfactory, and feel bound to
class happiness rather as some form of activity, as has been said in the earlier part of
this treatise, and if activities are of two kinds, some merely necessary means and
desirable only for the sake of something else, others desirable in themselves, it is clear
that happiness is to be classed among activities desirable in themselves, and not among
those desirable as a means to something else; since happiness lacks nothing, and is
self-sufficient.
[3]
But those activities are desirable in themselves which do not aim at any result beyond
the mere exercise of the activity. Now this is felt to be the nature of actions in
conformity with virtue; for to do noble and virtuous deeds is a thing desirable for its
own sake.
But agreeable amusements also are desirable for not their own sake; we do not pursue them
as a means to something else, for as a matter of fact they are more often harmful than
beneficial, causing men to neglect their health and their estates. Yet persons whom the
world counts happy usually have recourse to such pastimes; and this is why adepts in such
pastimes stand in high favor with princes, because they make themselves agreeable in
supplying what their patrons desire, and what they want is amusement. So it is supposed
that amusements are a component part of happiness, because princes and potentates devote
their leisure to them.
[4]
But (i) perhaps princes and potentates are not good evidence. Virtue
and intelligence, which are the sources of man's higher activities, do not depend on the
possession of power; and if these persons, having no taste fo