Book 5, Chapter 25

70 “As the mind engages with these things and ponders them night and day, there arises the knowledge commanded by the god at Delphi: the mind comes to know itself and to feel its union with the divine mind, and from this it is filled with a joy that knows no satiety. For the very contemplation of the power and nature of the gods kindles a desire to imitate the divine eternity. The mind does not think itself confined within life’s brief span when it sees the causes of things linked one to another in a necessary chain, whose flow from eternity to eternity is nevertheless governed by reason and intelligence.

71 “As he gazes at these things and looks up to them—or rather, surveys every region and quarter—with what tranquility of mind he turns again to consider human affairs, the things nearer to us! From this arises the knowledge of virtue; the kinds and divisions of the virtues burst into flower. He discovers the final good toward which nature looks, the ultimate evil, the standard to which duties must be referred, the way of passing his life that he should choose. The investigation of these and similar matters establishes above all the point we are arguing here: that virtue is sufficient in itself for a happy life.

72 “Third comes the method and science of reasoning, which spreads and flows through every part of wisdom: it defines a thing, separates its kinds, links consequences, draws complete conclusions, and distinguishes truth from falsehood. Besides its immense usefulness in weighing matters, it offers above all a delight that is noble and worthy of wisdom. But these are the pursuits of leisure. Let this same wise man turn to the defense of the state. What could surpass him, when he sees that his practical wisdom safeguards the citizens’ interests, while through justice he diverts none of those benefits into his own house, and employs so many other virtues in all their variety? Add the fruits of friendship: for the learned, these include both a plan of life in harmony, almost breathing in unison, and the greatest pleasure in daily companionship and shared living. What, after all, does such a life lack that would make it happier? So many and such great joys fill it that Fortune herself must yield to it. But if delight in these goods of the mind—that is, the virtues—is happiness, and all the wise enjoy these delights to the full, we must acknowledge that all of them are happy.”

70 “A mind occupied with these matters, thinking them through by day and by night, develops the self-knowledge required by the god at Delphi. It recognizes itself and senses its bond with divine intelligence. That experience fills it with a joy it cannot have enough of. Reflecting on what the gods are and what they can do sets it burning to share that eternal life. It no longer feels enclosed in the few years of a human lifespan. It sees causes depending on further causes, joined by necessity. Their flow has neither beginning nor end, but intelligence and reason control it.

71 “As he looks at these things and looks up to them—or rather looks all around, in every direction and toward every boundary—how calmly he can turn back to the nearer concerns of human life! From this comes knowledge of virtue. The different kinds and branches of virtue blossom. He discovers what nature aims at as the ultimate good, and what is the ultimate bad thing; what standard should guide our duties, and what plan we should choose for living our lives. Examining these and similar questions establishes above all the point we’re discussing here: virtue needs nothing beyond itself for a happy life.

72 “Next comes the third pursuit, the method and knowledge of reasoning. It runs and spreads through every branch of wisdom. It defines things, divides them into kinds, connects what follows, draws complete conclusions, and distinguishes truth from falsehood. Besides being supremely useful in weighing things up, it gives a particularly free and cultivated pleasure, one worthy of wisdom. But these are pursuits for free time. Now let this same wise person take on protecting the state. Who could be better? He sees that the citizens’ welfare is maintained by practical wisdom. His justice keeps him from diverting any of those benefits into his own house, and he uses all those many, varied other virtues. Add the rewards of friendship. For educated people, friendship involves agreement, almost a breathing in unison, about the whole plan of life. It also brings the greatest enjoyment from daily company and shared living. What else does this life need to be happier? Even Fortune herself must give way to a life packed with so many great joys. And if happiness means enjoying such good qualities of mind—that is, virtues—and all wise people fully enjoy those joys, we have to admit that all wise people are happy.”