It is also very evident, that the accidents of each subject
take place of each other, as the subjects themselves, of which we
allow they are accidents, differ from each other in value; so that if
the soul is more noble than any outward possession, as the body, both
in itself and with respect to us, it must be admitted of course that
the best accidents of each must follow the same analogy. Besides, it
is for the sake of the soul that these things are desirable; and it is
on this account that wise men should desire them, not the soul for
them. Let us therefore be well assured, that every one enjoys as much
happiness as he possesses virtue and wisdom, and acts according to
their dictates; since for this we have the example of GOD Himself, WHO
IS COMPLETELY HAPPY, NOT FROM ANY EXTERNAL GOOD; BUT IN HIMSELF, AND
BECAUSE SUCH IS HIS NATURE. For good fortune is something different
from happiness, as every good which depends not on the mind is owing
to chance or fortune; but it is not from fortune that any one is wise
and just: hence it follows, that that city is happiest which is the
best and acts best: for no one can do well who acts not well; nor can
the deeds either of man or city be praiseworthy without virtue and
wisdom; for whatsoever is just, or wise, or prudent in a man, the same
things are just, wise, and prudent in a city.
Thus much by way of introduction; for I could not but just touch upon
this subject, though I could not go through a complete investigation
of it, as it properly belongs to another question: let us at present
suppose so much, that a man's happiest life, both as an individual and
as a citizen, is a life of virtue, accompanied with those enjoyments
which virtue usually procures.
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