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Objection 1: It would seem that happiness consists in power. For
all things desire to become like to God, as to their last end and
first beginning. But men who are in power, seem, on account of the
similarity of power, to be most like to God: hence also in Scripture
they are called "gods" (Ex. 22:28), "Thou shalt not speak
ill of the gods." Therefore happiness consists in power.
Objection 2: Further, happiness is the perfect good. But the
highest perfection for man is to be able to rule others; which belongs
to those who are in power. Therefore happiness consists in power.
Objection 3: Further, since happiness is supremely desirable, it
is contrary to that which is before all to be shunned. But, more than
aught else, men shun servitude, which is contrary to power.
Therefore happiness consists in power.
On the contrary, Happiness is the perfect good. But power is most
imperfect. For as Boethius says (De Consol. iii), "the power
of man cannot relieve the gnawings of care, nor can it avoid the thorny
path of anxiety": and further on: "Think you a man is powerful who
is surrounded by attendants, whom he inspires with fear indeed, but
whom he fears still more?"
I answer that, It is impossible for happiness to consist in power;
and this for two reasons. First because power has the nature of
principle, as is stated in Metaph. v, 12, whereas happiness has
the nature of last end. Secondly, because power has relation to good
and evil: whereas happiness is man's proper and perfect good.
Wherefore some happiness might consist in the good use of power, which
is by virtue, rather than in power itself.
Now four general reasons may be given to prove that happiness consists
in none of the foregoing external goods. First, because, since
happiness is man's supreme good, it is incompatible with any evil.
Now all the foregoing can be found both in good and in evil men.
Secondly, because, since it is the nature of happiness to "satisfy
of itself," as stated in Ethic. i, 7, having gained happiness,
man cannot lack any needful good. But after acquiring any one of the
foregoing, man may still lack many goods that are necessary to him;
for instance, wisdom, bodily health, and such like. Thirdly,
because, since happiness is the perfect good, no evil can accrue to
anyone therefrom. This cannot be said of the foregoing: for it is
written (Eccles. 5:12) that "riches" are sometimes "kept to
the hurt of the owner"; and the same may be said of the other three.
Fourthly, because man is ordained to happiness through principles that
are in him; since he is ordained thereto naturally. Now the four
goods mentioned above are due rather to external causes, and in most
cases to fortune; for which reason they are called goods of fortune.
Therefore it is evident that happiness nowise consists in the
foregoing.
Reply to Objection 1: God's power is His goodness: hence He
cannot use His power otherwise than well. But it is not so with men.
Consequently it is not enough for man's happiness, that he become
like God in power, unless he become like Him in goodness also.
Reply to Objection 2: Just as it is a very good thing for a man to
make good use of power in ruling many, so is it a very bad thing if he
makes a bad use of it. And so it is that power is towards good and
evil.
Reply to Objection 3: Servitude is a hindrance to the good use of
power: therefore is it that men naturally shun it; not because man's
supreme good consists in power.
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