ining Happiness, due do his understanding of what Happiness is derived from. He sees participation in life as crucial, as, “at the Olympic games it is not the finest and strongest men that are crowned, but those that enter the lists,” i.e., one must be a part of life in order to be judged by the standards of living. Aristotle also finds various external goods to be of absolute necessity, including friends, money, and political influence, as they are “instruments by which many things are done.” In the same case and kind he lists fortunate birth, valued children, and personal appearance. These, too, he thinks are necessary to a complete realization of Happiness. Even the stability of these things—and a person’s reputation—after death is considered part of Happiness. Important, I think, is the understanding that these things are not Happiness, but as we see later, the excess or deficiency of these things hinders the fulfillment of Happiness. The last two limitations on Happiness have to do with reason itself. Aristotle finds that it is inconceivable that either animals or children might know Happiness, as their limited faculties prevent them from knowing Happiness fully. Likewise, a balanced personality is necessary to realizing Happiness since, “this stability which is sought will be in the happy man, and he will be such through life, since always…he will be doing and contemplating the things which are of virtue: and the various chances of life he will bear most nobly, … since he is the truly good man.” Finally—with regard to Happiness—Aristotle sets to explain where, exactly, the cultivation of Happiness is to begin. Since he has already stated that the base pleasures do not separate Man from beast, Happiness is obviously not going to be found there. Instead, the rational part of Man is to be studied. Aristotle divides rationality into two parts, Intellectual ...
