ntal capacities. Moreover, when we talk generally of the work or
province of an artist, we always tacitly imply a complete and
excellent artist in his own craft: and so likewise when we speak of
the work of a man, we mean that work as performed by a complete and
competent man. Since the work of man, therefore, consists in the
active exercise of the mental capacities, conformably to reason, the
supreme good of man will consist in performing this work with
excellence or virtue. Herein he will obtain happiness, if we assume
continuance throughout a full period of life: one day or a short time
is not sufficient for happiness (VII.).

Aristotle thus lays down the outline of man's supreme Good or
Happiness: which he declares to be the beginning or principle [Greek:
archae] of his deductions, and to be obtained in the best way that the
subject admits. He next proceeds to compare this outline with the
various received opinions on the subject of happiness, showing that it
embraces much of what has been considered essential by former
philosophers: such as being 'a good of the mind,' and not a mere
external good: being equivalent to 'living well and doing well,'
another definition; consisting in virtue (the Cynics); in practical
wisdom--[Greek: phronaesis] (Sokrates); in philosophy; or in all these
coupled with pleasure (Plato, in the Philebus). Agreeing with those
who insisted on virtue, Aristotle considers his own theory an
improvement, by requiring virtue in act, and not simply in possession.
Moreover, he contends that to the virtuous man, virtuous performance
is in itself pleasurable; so that no extraneous source of pleasure is
needed. Such (he says) is the judgment of the truly excellent man;
which must be taken as conclusive respecting the happiness, as well as
the honourable pre-eminence of the best mental exercises.
Nevertheless, he admits (so far complying with the Cyrenaics) that
some extraneous conditions cannot be dispensed with; the virtuous man
can hardly exhibit his virtue in act, without some aid from friends
and property; nor can he be happy if his person is disgusting to
behold or his parentage vile (VIII.).

This last admission opens the door to those that place good fortune in
the same line with happiness, and raises the question, how happiness
is attained. By teaching? By habitual exercise? By divine grace? By
Fortune? If there be any gift vouchsafed by divine grace to man, it
ought to be this; but whether s