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because we are unwilling to call the living happy owing to the
vicissitudes of fortune, and owing to our conception of happiness as something permanent
and not readily subject to change, whereas the wheel of fortune often turns full circle in
the same person's experience.
[8]
For it is clear that if we
are to be guided by fortune, we shall often have to call the same man first happy and then
miserable; we shall make out the happy man to be a sort of ‘chameleon, or a
house built on the sand.’1
[9]
But perhaps it is quite wrong to be guided in our judgement by the changes of fortune,
since true prosperity and adversity do not depend on fortune's favours, although, as we
said, our life does require these in addition; but it is the active exercise of our
faculties in conformity with virtue that causes happiness, and the opposite activities its
opposite.
[10]
And the difficulty just discussed is a further confirmation of our definition; since none
of man's functions possess the quality of permanence so fully as the activities in
conformity with virtue: they appear to be more lasting even than our knowledge of
particular sciences. And among these activities themselves those which are highest in the
scale of values are the more lasting, because they most fully and continuously occupy the
lives of the supremely happy: for this appears to be the reason why we do not forget
them.
[11]
The happy man therefore will possess that element of stability in question, and will
remain happy all his life; since he will be always or at least most often employed in
doing and contemplating
1 Perhaps a verse from an unknown play.