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9.
It is this that gives rise to the question whether happiness is a thing that can be
learnt, or acquired by training, or cultivated in some other manner, or whether it is
bestowed by some divine dispensation or even by fortune.
[2]
(1) Now if anything that men have is a gift of the gods, it is
reasonable to suppose that happiness is divinely given—indeed of all man's
possessions it is most likely to be so, inasmuch as it is the best of them all.
[3]
This subject however may perhaps more properly belong to another
branch of study.1 Still, even
if happiness is not sent us from heaven, but is won by virtue and by some kind of study or
practice, it seems to be one of the most divine things that exist. For the prize and end
of virtue must clearly be supremely good—it must be something divine and
blissful.
[4]
(2) And also on our view it
will admit of being widely diffused, since it can be attained through some process of
study or effort by all persons whose capacity for virtue has not been stunted or maimed.
[5]
(3) Again, if it is better to be happy
as a result of one's own exertions than by the gift of fortune, it is reasonable to
suppose that this is how happiness is won; inasmuch as in the world of nature things have
a natural tendency to be ordered in the best possible way,
[6]
and the same is true of the products of art, and of causation of any kind, and
especially the highest.2 Whereas that the greatest and noblest of all things should be left to fortune
would be too contrary to the fitness of things.
[7]
Light is also thrown on the question by our definition of happiness, which said that it
is a certain kind of activity of the soul; whereas the remaining good things3 are either merely
indispensable conditions of happiness, or are of the nature of auxiliary means, and useful
instrumentally.
[8]
This conclusion4 moreover agrees with
what we laid down at the outset; for we stated that the Supreme Good was the end of
political science, but the principal care of this science is to produce a certain
character in the citizens, namely to make them virtuous, and capable of performing noble
actions.
[9]
We have good reasons therefore for not speaking of an ox or horse or any other animal as
being happy, because none of these is able to participate in noble activities.
[10]
For this cause also children cannot be happy, for they are not old
enough to be capable of noble acts; when children are spoken of as happy, it is in
compliment to their promise for the future. Happiness, as we said, requires both complete
goodness and a complete lifetime.
[11]
For many reverses and
vicissitudes of all sorts occur in the course of life, and it is possible that the most
prosperous man may encounter great disasters in his declining years, as the story is told
of Priam in the epics; but no one calls a man happy who meets with misfortunes like
Priam's, and comes to a miserable end.