X
Must no one at all, then, be called happy while he lives; must we,
as Solon says, see the end? Even if we are to lay down this doctrine,
is it also the case that a man is happy when he is dead? Or is not
this quite absurd, especially for us who say that happiness is an
activity? But if we do not call the dead man happy, and if Solon does
not mean this, but that one can then safely call a man blessed as
being at last beyond evils and misfortunes, this also affords matter
for discussion; for both evil and good are thought to exist for a
dead man, as much as for one who is alive but not aware of them; e.g.
honours and dishonours and the good or bad fortunes of children and
in general of descendants. And this also presents a problem; for though
a man has lived happily up to old age and has had a death worthy of
his life, many reverses may befall his descendants- some of them may
be good and attain the life they deserve, while with others the opposite
may be the case; and clearly too the degrees of relationship between
them and their ancestors may vary indefinitely. It would be odd, then,
if the dead man were to share in these changes and become at one time
happy, at another wretched; while it would also be odd if the fortunes
of the descendants did not for some time have some effect on the happiness
of their ancestors.
But we must return to our first difficulty; for perhaps by a consideration
of it our present problem might be solved. Now if we must see the
end and only then call a man happy, not as being happy but as having
been so before, surely this is a paradox, that when he is happy the
attribute that belongs to him is not to be truly predicated of him
because we do not wish to call living men happy, on account of the
changes that may befall them, and because we have assumed happiness
to be something permanent and by no means easily changed, while a
single man may suffer many turns of fortune's wheel. For clearly if
we were to keep pace with his fortunes, we should often call the same
man happy and again wretched, making the happy man out to be chameleon
and insecurely based. Or is this keeping pace with his fortunes quite
wrong? Success or failure in life does not depend on these, but human
life, as we said, needs these as mere additions, while virtuous activities
or their opposites are what constitute happiness or the reverse.
The question we have now discussed confirms our definition. For no
function of man has so much permanence as virtuous activities (these
are thought to be more durable even than knowledge of the sciences),
and of these themselves the most valuable are more durable because
those who are happy spend their life most readily and most continuously
in these; for this seems to be the reason why we do not forget them.
The attribute in question, then, will belong to the happy man, and
he will be happy throughout his life; for always, or by preference
to everything else, he will be engaged in virtuous action and contemplation,
and he will bear the chances of life most nobly and altogether decorously,
if he is 'truly good' and 'foursquare beyond reproach'.
Now many events happen by chance, and events differing in importance;
small pieces of good fortune or of its opposite clearly do not weigh
down the scales of life one way or the other, but a multitude of great
events if they turn out well will make life happier (for not only
are they themselves such as to add beauty to life, but the way a man
deals with them may be noble and good), while if they turn out ill
they crush and maim happiness; for they both bring pain with them
and hinder many activities. Yet even in these nobility shines through,
when a man bears with resignation many great misfortunes, not through
insensibility to pain but through nobility and greatness of soul.
If activities are, as we said, what gives life its character, no happy
man can become miserable; for he will never do the acts that are hateful
and mean. For the man who is truly good and wise, we think, bears
all the chances life becomingly and always makes the best of circumstances,
as a good general makes the best military use of the army at his command
and a good shoemaker makes the best shoes out of the hides that are
given him; and so with all other craftsmen. And if this is the case,
the happy man can never become miserable; though he will not reach
blessedness, if he meet with fortunes like those of Priam.
Nor, again, is he many-coloured and changeable; for neither will he
be moved from his happy state easily or by any ordinary misadventures,
but only by many great ones, nor, if he has had many great misadventures,
will he recover his happiness in a short time, but if at all, only
in a long and complete one in which he has attained many splendid
successes.
When then should we not say that he is happy who is active in accordance
with complete virtue and is sufficiently equipped with external goods,
not for some chance period but throughout a complete life? Or must
we add 'and who is destined to live thus and die as befits his life'?
Certainly the future is obscure to us, while happiness, we claim,
is an end and something in every way final. If so, we shall call happy
those among living men in whom these conditions are, and are to be,
fulfilled- but happy men. So much for these questions.
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