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and to aim at no end beyond itself, and also to contain a pleasure peculiar to itself, and therefore augmenting its activity1: and if accordingly the attributes of this activity are found to be self-sufficiency, leisuredness, such freedom from fatigue as is possible for man, and all the other attributes of blessedness: it follows that it is the activity of the intellect that constitutes complete human happiness—provided it be granted a complete span of life, for nothing that belongs to happiness can be incomplete. [8]

Such a life as this however will be higher than the human level:2 not in virtue of his humanity will a man achieve it, but in virtue of something within him that is divine; and by as much as this something is superior to his composite nature, by so much is its activity superior to the exercise of the other forms of virtue. If then the intellect is something divine in comparison with man, so is the life of the intellect divine in comparison with human life. Nor ought we to obey those who enjoin that a man should have man's thoughts3 and a mortal the thoughts of mortality,4 but we ought so far as possible to achieve immortality, and do all that man may to live in accordance with the highest thing in him; for though this be small in bulk,

1 A reminder of 5.2.

2 This section and 8.7 and 13 interpret 1.9.3.

3 Euripides, fr. 1040.

4 Pind. I. 4.16.

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