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Updated: June 20, 2025
And the account of this is that existence is to all a thing choiceworthy and an object of affection; now we exist by acts of working, that is, by living and acting; he then that has created a given work exists, it may be said, by his act of working: therefore he loves his work because he loves existence. And this is natural, for the work produced displays in act what existed before potentially.
The truth is, such actions are of a mixed kind, but are most like voluntary actions; for they are choiceworthy at the time when they are being done, and the end or object of the action must be taken with reference to the actual occasion.
And Pleasure perfects the acts of Working, and so Life after which men grasp. No wonder then that they aim also at Pleasure, because to each it perfects Life, which is itself choiceworthy.
Furthermore, to the character of Imperfect Self-Control is opposed that of Self-Control, and to that of Softness that of Endurance: because Endurance consists in continued resistance but Self-Control in actual mastery, and continued resistance and actual mastery are as different as not being conquered is from conquering; and so Self-Control is more choiceworthy than Endurance.
May we not say then that, as seeing the beloved object is most prized by lovers and they choose this sense rather than any of the others because Love "Is engendered in the eyes, With gazing fed," in like manner intimacy is to friends most choiceworthy, Friendship being communion?
For not even in respect of honour does he so bear himself; and yet it is the greatest of all such objects, since it is the cause of power and wealth being choiceworthy, for certainly they who have them desire to receive honour through them. So to whom honour even is a small thing to him will all other things also be so; and this is why such men are thought to be supercilious.
Again, as a man is to himself so is he to his friend; now with respect to himself the perception of his own existence is choiceworthy, therefore is it also in respect of his friend. And besides, their Friendship is acted out in intimacy, and so with good reason they desire this.
Now these things are thought to be appurtenances of Happiness because men in power spend their leisure herein: yet, it may be, we cannot argue from the example of such men: because there is neither Virtue nor Intellect necessarily involved in having power, and yet these are the only sources of good Workings: nor does it follow that because these men, never having tasted pure and generous Pleasure, take refuge in bodily ones, we are therefore to believe them to be more choiceworthy: for children too believe that those things are most excellent which are precious in their eyes.
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