Whether Happiness Consists in the Consideration of Speculative Sciences?
Objection 1: It would seem that man's happiness consists in the
consideration of speculative sciences. For the Philosopher says
(Ethic. i, 13) that "happiness is an operation according to perfect
virtue." And in distinguishing the virtues, he gives no more than
three speculative virtues--"knowledge," "wisdom" and "understanding,"
which all belong to the consideration of speculative sciences.
Therefore man's final happiness consists in the consideration of
speculative sciences.
Obj. 2: Further, that which all desire for its own sake, seems to be
man's final happiness. Now such is the consideration of speculative
sciences; because, as stated in _Metaph._ i, 1, "all men naturally
desire to know"; and, a little farther on (2), it is stated that
speculative sciences are sought for their own sakes. Therefore
happiness consists in the consideration of speculative sciences.
Obj. 3: Further, happiness is man's final perfection. Now everything
is perfected, according as it is reduced from potentiality to act.
But the human intellect is reduced to act by the consideration of
speculative sciences. Therefore it seems that in the consideration of
these sciences, man's final happiness consists.
_On the contrary,_ It is written (Jer. 9:23): "Let not the wise man
glory in his wisdom": and this is said in reference to speculative
sciences. Therefore man's final happiness does not consist in the
consideration of these.
_I answer that,_ As stated above (A. 2, ad 4), man's happiness is
twofold, one perfect, the other imperfect. And by perfect happiness
we are to understand that which attains to the true notion of
happiness; and by imperfect happiness that which does not attain
thereto, but partakes of some particular likeness of happiness. Thus
perfect prudence is in man, with whom is the idea of things to be
done; while imperfect prudence is in certain irrational animals, who
are possessed of certain particular instincts in respect of works
similar to works of prudence.
Accordingly perfect happiness cannot consist essentially in the
consideration of speculative sciences. To prove this, we must observe
that the consideration of a speculative science does not extend
beyond the scope of the principles of that science: since the entire
science is virtually contained in its principles. Now the first
principles of speculative sciences are received through the senses,
as the Philosopher clearly states at the beginning of the
_Metaphysics_ (i, 1), and at the end of the _Posterior Analytics_
(ii, 15). Wherefore the entire consideration of speculative sciences
cannot extend farther than knowledge of sensibles can lead. Now man's
final happiness, which is his final perfection cannot consist in the
knowledge of sensibles. For a thing is not perfected by something
lower, except in so far as the lower partakes of something higher.
Now it is evident that the form of a stone or of any sensible, is
lower than man. Consequently the intellect is not perfected by the
form of a stone, as such, but inasmuch as it partakes of a certain
likeness to that which is above the human intellect, viz. the
intelligible light, or something of the kind. Now whatever is by
something else is reduced to that which is of itself. Therefore man's
final perfection must needs be through knowledge of something above
the human intellect. But it has been shown (I, Q. 88, A. 2), that man
cannot acquire through sensibles, the knowledge of separate
substances, which are above the human intellect. Consequently it
follows that man's happiness cannot consist in the consideration of
speculative sciences. However, just as in sensible forms there is a
participation of the higher substances, so the consideration of
speculative sciences is a certain participation of true and perfect
happiness.
Reply Obj. 1: In his book on Ethics the Philosopher treats of
imperfect happiness, such as can be had in this life, as stated above
(A. 2, ad 4).
Reply Obj. 2: Not only is perfect happiness naturally desired, but
also any likeness or participation thereof.
Reply Obj. 3: Our intellect is reduced to act, in a fashion, by the
consideration of speculative sciences, but not to its final and
perfect act.
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