Enneads I.4: Whether Animals May Be Termed Happy
Necessary Things Are Those Whose Possession Is Unconscious
6. If our exposition of the subject had defined happiness as exemption from pain, sickness, reverses, and great misfortunes, (we would have implied that) it would be impossible for us to taste happiness while exposed to one of those evils. But if happiness consist in the possession of the real good, why should we forget this good to consider its accessories? Why, in the appreciation of this good, should we seek things which are not among the number of its elements? If it consisted in a union of the true goods with those things which alone are necessary to our needs, or which are so called, even without being such, we should have to strive to possess the latter also. But as the goal of man must be single and not manifold--for otherwise it would be usual to say that he seeks his ends, rather than the more common expression, his end--we shall have to seek only what is most high and precious, what the soul somehow wishes to include. Her inclination and will cannot aspire to anything which is not the sovereign good. Reason only avoids certain evils, and seeks certain advantages, because it is provoked by their presence; but it is not so led by nature. The principal tendency of the soul is directed towards what is best; when she possesses it, she is satisfied, and stops; only then does she enjoy a life really conformable to her will. Speaking of will strictly,[7] and not with unjustifiable license, the task of the will is not to procure things necessary to our needs (?) Of course we judge that it is suitable to procure things that are necessary, as we in general avoid evils. But the avoiding of them is no aim desirable in itself; such would rather be not to need to avoid them. This, for instance, occurs when one possesses health and is exempt from suffering. Which of these advantages most attracts us? So long as we enjoy health, so long as we do not suffer, it is little valued. Now advantages which, when present, have no attraction for the soul, and add nothing to her happiness, and which, when absent, are sought as causes of the suffering arising from the presence of their contraries, should reasonably be called necessity rather than goods, and not be reckoned among the elements of our goal. When they are absent and replaced by their contraries, our goal remains just what it was.
EVILS WHICH THE WISE MAN CAN SUPPORT WITHOUT DISTURBANCE OF HIS HAPPINESS.
7. Why then does the happy man desire to enjoy the presence of these advantages, and the absence of their contraries? It must be because they contribute, not to his happiness, but to his existence; because their contraries tend to make him lose existence, hindering the enjoyment of the good, without however removing it. Besides, he who possesses what is best wishes to possess it purely, without any mixture. Nevertheless, when a foreign obstacle occurs, the good still persists even in spite of this obstacle. In short, if some accident happen to the happy man against his will, his happiness is in no way affected thereby. Otherwise, he would change and lose his happiness daily; as if, for instance, he had to mourn a son, or if he lost some of his possessions. Many events may occur against his wish without disturbing him in the enjoyment of the good he has attained. It may be objected that it is the great misfortunes, and not trifling accidents (which can disturb the happiness of the wise man). Nevertheless, in human things, is there any great enough not to be scorned by him who has climbed to a principle superior to all, and who no longer depends on lower things? Such a man will not be able to see anything great in the favors of fortune, whatever they be, as in being king, in commanding towns, or peoples; in founding or building cities, even though he himself should receive that glory; he will attach no importance to the loss of his power, or even to the ruin of his fatherland. If he consider all that as a great evil, or even only as an evil, he will have a ridiculous opinion. He will no longer be a virtuous man; for, as Jupiter is my witness, he would be highly valuing mere wood, or stones, birth, or death; while he should insist on the incontestable truth that death is better than the corporeal life (as held by Herodotus). Even though he were sacrificed, he would not consider death any worse merely because it occurred at the feet of the altars. Being buried is really of small importance, for his body will rot as well above as below ground (as thought Theodorus of Cyrene).[8] Neither will he grieve at being buried without pomp and vulgar ostentation, and to have seemed unworthy of being placed in a magnificent tomb. That would be smallness of mind. If he were carried off as a captive, he would still have a road open to leave life, in the case that he should no longer be allowed to hope for happiness.
(Nor would he be troubled if the members of his family, such as sons (?) and daughters (and female relatives?) were carried off into captivity. If he had arrived to the end of his life without seeing such occurrences (we would indeed be surprised). Would he leave this world supposing that such things cannot happen? Such an opinion would be absurd. Would he not have realized that his own kindred were exposed to such dangers? The opinion that such things could happen will not make him any less happy. No, he will be happy even with that belief. He would still be so even should that occur; he will indeed reflect that such is the nature of this world, that one must undergo such accidents, and submit. Often perhaps men dragged into captivity will live better (than in liberty); and besides, if their captivity be insupportable, it is in their power to release themselves. If they remain, it is either because their reason so induces them--and then their lot cannot be too hard; or it is against the dictates of their reason, in which case they have none but themselves to blame. The wise man, therefore, will not be unhappy because of the folly of his own people; he will not allow his lot to depend on the happiness or misfortunes of other people.