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Some plausibility, it is true, this argument possesses, but it is contradicted by the facts of the Arts and Sciences; for all these, though aiming at some good, and seeking that which is deficient, yet pretermit the knowledge of it: now it is not exactly probable that all artisans without exception should be ignorant of so great a help as this would be, and not even look after it; neither is it easy to see wherein a weaver or a carpenter will be profited in respect of his craft by knowing the very-good, or how a man will be the more apt to effect cures or to command an army for having seen the [Greek: idea] itself. For manifestly it is not health after this general and abstract fashion which is the subject of the physician’s investigation, but the health of Man, or rather perhaps of this or that man; for he has to heal individuals.—Thus much on these points.
And now let us revert to the Good of which we are in search: what can it be? for manifestly it is different in different actions and arts: for it is different in the healing art and in the art military, and similarly in the rest. What then is the Chief Good in each? Is it not “that for the sake of which the other things are done?” and this in the healing art is health, and in the art military victory, and in that of house-building a house, and in any other thing something else; in short, in every action and moral choice the End, because in all cases men do everything else with a view to this. So that if there is some one End of all things which are and may be done, this must be the Good proposed by doing, or if more than one, then these.
Thus our discussion after some traversing about has come to the same point which we reached before. And this we must try yet more to clear up.
Now since the ends are plainly many, and of these we choose some with a view to others (wealth, for instance, musical instruments, and, in general, all instruments), it is clear that all are not final: but the Chief Good is manifestly something final; and so, if there is some one only which is final, this must be the object of our search: but if several, then the most final of them will be it.
Now that which is an object of pursuit in itself we call more final than that which is so with a view to something else; that again which is never an object of choice with a view to something else than those which are so both in themselves and with a view to this ulterior object: and so by the term “absolutely final,” we denote that which is an object of choice always in itself, and never with a view to any other.
And of this nature Happiness is mostly thought to be, for this we choose always for its own sake, and never with a view to anything further: whereas honour, pleasure, intellect, in fact every excellence we choose for their own sakes, it is true (because we would choose each of these even if no result were to follow), but we choose them also with a view to happiness, conceiving that through their instrumentality we shall be happy: but no man chooses happiness with a view to them, nor in fact with a view to any other thing whatsoever.
The same result is seen to follow also from the notion of self-sufficiency, a quality thought to belong to the final good. Now by sufficient for Self, we mean not for a single individual living a solitary life, but for his parents also and children and wife, and, in general, friends and countrymen; for man is by nature adapted to a social existence. But of these, of course, some limit must be fixed: for if one extends it to parents and descendants and friends’ friends, there is no end to it. This point, however, must be left for future investigation: for the present we define that to be self-sufficient “which taken alone makes life choice-worthy, and to be in want of nothing;” now of such kind we think Happiness to be: and further, to be most choice-worthy of all things; not being reckoned with any other thing, for if it were so reckoned, it is plain we must then allow it, with the addition of ever so small a good, to be more choice-worthy than it was before: because what is put to it becomes an addition of so much more good, and of goods the greater is ever the more choice-worthy.
So then Happiness is manifestly something final and self-sufficient, being the end of all things which are and may be done.
But, it may be, to call Happiness the Chief Good is a mere truism, and what is wanted is some clearer account of its real nature. Now this object may be easily attained, when we have discovered what is the work of man; for as in the case of flute-player, statuary, or artisan of any kind, or, more generally, all who have any work or course of action, their Chief Good and Excellence is thought to reside in their work, so it would seem to be with man, if there is any work belonging to him.
Are we then to suppose, that while carpenter and cobbler have certain works and courses of action, Man as Man has none, but is left by Nature without a work? or would not one rather hold, that as eye, hand, and foot, and generally each of his members, has manifestly some special work; so too the whole Man, as distinct from all these, has some work of his own?
What then can this be? not mere life, because that plainly is shared with him even by vegetables, and we want what is peculiar to him. We must separate off then the life of mere nourishment and growth, and next will come the life of sensation: but this again manifestly is common to horses, oxen, and every animal. There remains then a kind of life of the Rational Nature apt to act: and of this Nature there are two parts denominated Rational, the one as being obedient to Reason, the other as having and exerting it. Again, as this life is also spoken of in two ways, we must take that which is in the way of actual working, because this is thought to be most properly entitled to the name. If then the work of Man is a working of the soul in accordance with reason, or at least not independently of reason, and we say that the work of any given subject, and of that subject good of its kind, are the same in kind (as, for instance, of a harp-player and a good harp-player, and so on in every case, adding to the work eminence in the way of excellence; I mean, the work of a harp-player is to play the harp, and of a good harp-player to play it well); if, I say, this is so, and we assume the work of Man to be life of a certain kind, that is to say a working of the soul, and actions with reason, and of a good man to do these things well and nobly, and in fact everything is finished off well in the way of the excellence which peculiarly belongs to it: if all this is so, then the Good of Man comes to be “a working of the Soul in the way of Excellence,” or, if Excellence admits of degrees, in the way of the best and most perfect Excellence.
And we must add, in a complete life; for as it is not one swallow or one fine day that makes a spring, so it is not one day or a short time that makes a man blessed and happy.
Let this then be taken for a rough sketch of the Chief Good: since it is probably the right way to give first the outline, and fill it in afterwards. And it would seem that any man may improve and connect what is good in the sketch, and that time is a good discoverer and co-operator in such matters: it is thus in fact that all improvements in the various arts have been brought about, for any man may fill up a deficiency.
