Nicomachean Ethics

there is a perpetual conflict between the several things in which they find pleasure, since these are not naturally pleasant, those who love what is noble take pleasure in that which is naturally pleasant. For the manifestations of excellence are naturally pleasant, so that they are both pleasant to them and pleasant in themselves.
Their life, then, does not need pleasure to be added to it as an appendage, but contains pleasure in itself.
Indeed, in addition to what we have said, a man is not good at all unless he takes pleasure in noble deeds. No one would call a man just who did not take pleasure in doing justice, nor generous who took no pleasure in acts of generosity, and so on.
If this be so, the manifestations of excellence will be pleasant in themselves. But they are also both good and noble, and that in the highest degree⁠—at least, if the good man’s judgment about them is right, for this is his judgment.
Happiness, then, is at once the best and noblest and pleasantest thing in the world, and these are not separated, as the Delian inscription would have them to be:⁠—

What is most just is noblest, health is best,

Pleasantest is to get your heart’s desire.

For all these characteristics are united in the best exercises of our faculties; and these, or some one of them that is better than all the others, we identify with happiness.
But nevertheless happiness plainly requires external goods too, as we said; for it is impossible, or at least not easy, to act nobly without some furniture of fortune. There are many things that can only be done through instruments, so to speak, such as friends and wealth and political influence: and there are some things whose absence takes the bloom off our happiness, as good birth, the blessing of children, personal beauty; for a man is not very likely to be happy if he is very ugly in person, or of low birth, or alone in the world, or childless, and perhaps still less if he has worthless children or friends, or has lost good ones that he had.
As we said, then, happiness seems to stand in need of this kind of prosperity; and so some identify it with good fortune, just as others identify it with excellence.

IX
This has led people to ask whether happiness is attained by learning, or the formation of habits, or any other kind of training, or comes by some divine dispensation or even by chance.
Well, if the Gods do give gifts to men, happiness is likely to be among the number, more likely, indeed, than anything else, in proportion as it is better than all other human things.
This belongs more properly to another branch of inquiry; but we may say that even if it is not heaven-sent, but comes as a consequence of virtue or some kind of learning or training, still it seems to be one of the most divine things in the world; for the prize and aim of virtue would appear to be better than anything else and something divine and blessed.
Again, if it is thus acquired it will be widely accessible; for it will then be in the power of all except those who have lost the capacity for excellence to acquire it by study and diligence.
And if it be better that men should attain happiness in this way rather than by chance, it is reasonable to suppose that it is so, since in the sphere of nature all things are arranged in the best possible way, and likewise in the sphere of art, and of each mode of causation, and most of all in the sphere of the noblest mode of causation. And indeed it would be too absurd to leave what is noblest and fairest to the dispensation of chance.
But our definition itself clears up the difficulty; 16 for happiness was defined as a certain kind of exercise of the vital faculties in accordance with excellence or virtue. And of the remaining goods [other than happiness itself], some must be present as necessary conditions, while others are aids and useful instruments to happiness. And this agrees with what we said at starting. We then laid down that the end of the art political is the best of all ends; but the chief business of that art is to make the citizens of a certain character⁠—that is, good and apt to do what is noble. It is not without reason, then, that we do not call an ox, or a horse, or any brute happy; for none of them is able to share in this kind of activity.
For the same reason also a child is not happy; he is as yet, because of his age, unable to do such things. If we ever call a child happy, it is because we hope he will do them. For, as we said, happiness requires not only perfect excellence or virtue, but also a full term of years for its exercise. For our circumstances are liable to many changes and to all sorts of chances, and it is possible that he who is now most prosperous will in his old age meet with great disasters, as is told of Priam in the tales of Troy; and a man who is thus used by fortune and comes to a miserable end cannot be called happy.


X
Are we, then, to call no man happy as long as he lives, but to wait for the end, as Solon said?
And, supposing we have to allow this, do we mean that he actually is happy after he is dead? Surely that is absurd, especially for us who say that happiness is a kind of activity or life.
But if we do not call the dead man happy, and if Solon meant not this, but that only then could we safely apply the term to a man, as being now beyond the reach of