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An object which is choiceworthy in the greatest sense is chosen for its own sake, and pleasure seems to be such an object.
Such a life is above man, for it is possible only insofar as man has something divine in him, since the intellect is a sort of divine element in man.
Man should thus strive to live according to the best of his soul and thus to partake of immortality.
The pleasures proper to human beings are those which correspond to the activity of a perfect and blessed man.
Section 6: Let us review what has already been said about happiness.
The pleasure proper to a good activity is good, while the pleasure proper to a bad activity is evil.
Just as each animal is thought to have a proper function, it also has a proper pleasure which corresponds to the activity of that function.Happiness is an activity of some sort which is chosen for its own sake and is self-sufficient.Actions according to virtue are chosen for their own sake.Since the contemplative life is most proper to man, it is also the best and most pleasant, and thus the happiest.Section 8: Life according to moral virtue is happy in a secondary way, since it is concerned with human affairs.The virtue of the intellect, however, is separate from the passions, and requires much fewer external resources than ethical virtue.Another argument which demonstrates that perfect happiness is contemplative activity is that the gods are most blessed and happy, and their action is contemplative.He whose activities are in accord with is intellect is the best disposed and the most dear to the gods, since activity of the intellect is closest to the gods' own activity.Section 10: It seems that merely to theorize about virtues is not enough, but that the end of such speculation is action.Further, not all pleasures are worthy of choice, but only those which come from noble actions. It is not a motion, for motion require an interval of time for their completion.Yet pleasure is complete at every point during the time in which one is pleased.