Seite - 1915 - in The Complete Aristotle

surprising; for men may be ruined and spoilt in many ways; but the things are not pleasant, but only pleasant to these people and to people in this condition. Those which are admittedly disgraceful plainly should not be said to be pleasures, except to a perverted taste; but of those that are thought to be good what kind of pleasure or what pleasure should be said to be that proper to man? Is it not plain from the corresponding activities? The pleasures follow these. Whether, then, the perfect and supremely happy man has one or more activities, the pleasures that perfect these will be said in the strict sense to be pleasures proper to man, and the rest will be so in a secondary and fractional way, as are the activities. < div class=“section” title=“6”> 6 Now that we have spoken of the virtues, the forms of friendship, and the varieties of pleasure, what remains is to discuss in outline the nature of happiness, since this is what we state the end of human nature to be. Our discussion will be the more concise if we first sum up what we have said already. We said, then, that it is not a disposition; for if it were it might belong to some one who was asleep throughout his life, living the life of a plant, or, again, to some one who was suffering the greatest misfortunes. If these implications are unacceptable, and we must rather class happiness as an activity, as we have said before, and if some activities are necessary, and desirable for the sake of something else, while others are so in themselves, evidently happiness must be placed among those desirable in themselves, not among those desirable for the sake of something else; for happiness does not lack anything, but is self-sufficient. Now those activities are desirable in themselves from which nothing is sought beyond the activity. And of this nature virtuous actions are thought to be; for to do noble and good deeds is a thing desirable for its own sake. Pleasant amusements also are thought to be of this nature; we choose them not for the sake of other things; for we are injured rather than benefited by them, since we are led to neglect our bodies and our property. But most of the people who are deemed happy take refuge in such pastimes, which is the reason why those who are ready-witted at them are highly esteemed at the courts of tyrants; they make themselves pleasant companions in the tyrants’ favourite pursuits, and that is the sort of man they want. Now these things are thought to be of the nature of happiness because people in despotic positions spend their leisure in them, but perhaps such people prove nothing; for virtue 1915