10. Another objection is that length of time would give opportunity
for doing many beautiful deeds; while this opportunity is denied him
who lives happily only a short period. This may be answered by denying
happiness to a man on the grounds of having done many beautiful
deeds. If several parts of time and several actions are to constitute
happiness, then it would be constituted by things that are no more,
that are past, and by present things; whereas our definition of
happiness limits it exclusively to the present. Then we considered
whether length of time add to happiness. There remains only to examine
whether happiness of long duration be superior because of yielding
opportunities of doing more beautiful deeds. To begin with, the man
who is inactive may be just as happy, if not more happy than he who is
active. Besides, it is not actions themselves which yield happiness;
(the sources of happiness) are states of mind, which are the principles
of beautiful actions. The wise man enjoys welfare while active, but not
because of this activity; he derives (this welfare) not from contingent
things, but from what he possesses in himself. For it might happen even
to a vicious man to save his fatherland, or to feel pleasure in seeing
it saved by some other. It is not then these activities which are the
causes of the enjoyment of happiness. True beatitude and the joys it
yields must be derived from the constant disposition of the soul. To
predicate it of activity, would be to make it depend on things alien to
virtue and the soul. The soul's actualization consists in being wise,
and in exercising her self-activity; this is true happiness.