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Yet if supreme blessedness is
not possible without external goods, it must not be supposed that happiness will demand
many or great possessions; for self-sufficiency does not depend on excessive abundance,
nor does moral conduct,
[10]
and it is possible to perform
noble deeds even without being ruler of land and sea: one can do virtuous acts with quite
moderate resources. This may be clearly observed in experience: private citizens do not
seem to be less but more given to doing virtuous actions than princes and potentates. It
is sufficient then if moderate resources are forthcoming; for a life of virtuous activity
will be essentially a happy life.
[11]
Solon also doubtless gave a good description of happiness,1 when he said that in his opinion those men were
happy who, being moderately equipped with external goods, had performed noble exploits and
had lived temperately; for it is possible for a man of but moderate possessions to do what
is right. Anaxagoras again does not seem to have conceived the happy man as rich or
powerful, since he says that he would not be surprised if he were to appear a strange sort
of person in the eyes of the many; for most men judge by externals, which are all that
they can perceive.
[12]
So our theories seem to be in
agreement with the opinions of the wise.
Such arguments then carry some degree of conviction; but it is by the practical
experience of life and conduct that the truth is really tested, since it is ther
that the final decision lies. We must therefore
examine the conclusions we have advanced by bringing them to the test of the facts of
life. If they are in harmony with the facts, we may accept them; if found to disagree, we
must deem them mere theories.2
[13]
And it seems likely that the man who pursues intellectual activity, and who cultivates
his intellect and keeps that in the best condition, is also the man most beloved of the
gods. For if, as is generally believed, the gods exercise some superintendence over human
affairs, then it will be reasonable to suppose that they take pleasure in that part of man
which is best and most akin to themselves, namely the intellect, and that they recompense
with their favors those men who esteem and honor this most, because these care for the
things dear to themselves, and act rightly and nobly. Now it is clear that all these
attributes belong most of all to the wise man. He therefore is most beloved by the gods;
and if so, he is naturally most happy. Here is another proof that the wise man is the
happiest. 9.
If then we have sufficiently discussed in their outlines the subjects of Happiness and of
Virtue in its various forms, and also Friendship and Pleasure, may we assume that the
investigation we proposed is now complete? Perhaps however, as we maintain,
1 Solon in his conversation with Croesus (Hdt.1.30-32, see 1.10.1, note) says that Tellus the Athenian was the happiest man he ever knew. Tellus was well off, he lived to see his children's children, and he died gloriously in battle.
2 This section concludes the subject and prepares for the transition to politics in the next chapter; 8.13 would come better after 8.7: it looks back to 1.9.1-3.