Book 1
1
Accordingly we must examine our first principlei.e. our definition of the Good for man, or happiness. not only as a logical conclusion deduced from certain premises but also in the light of the current opinions on the subject. For if a proposition be true, all the facts harmonize with it, but if it is false, it is quickly seen to be discordant with them.
2
Now things good have been divided into three classes, external goods on the one hand, and goods of the soul and of the body on the otherThe turn of phrase associates bodily goods with goods of the soul, both being personal, in contrast with the third class, external goods. But it at once appears that the important distinction is between goods of the soul on the one hand and all rest (the good in the body and those outside and of fortune, 7.13.2) on the other. Hence in 8.3 external goods must include bodily goods as also 8.15 f., where external goods are subdivided into the instruments and the indispensable conditions of well-being (and so in more scientific language, 9.7), the latter subdivision including beauty, the only bodily good there specified.; and of these three kinds of goods, those of the soul we commonly pronounce good in the fullest sense and the highest degree. But it is our actions and the soul’s active exercise of its functionsSee the definition, 7.15. that we posit (as being Happiness); hence so far as this opinion goes—and it is of long standing, and generally accepted by students of philosophy—it supports the correctness of our definition of Happiness.
3
It also shows it to be right in declaring the End to consist in certain actions or activities, for thus the End is included among goods of the soul, and not among external goods.See 8.2, first note.
4
Again, our definition accords with the description of the happy man as one who lives well or does well; for it has virtually identified happiness with a form of good life or doing well.Cf. 4.2 note.
