. 2, A. 8).

Reply Obj. 1: Dionysius speaks of the knowledge of wayfarers
journeying towards happiness.

Reply Obj. 2: As stated above (Q. 1, A. 8), the end has a twofold
acceptation. First, as to the thing itself which is desired: and in
this way, the same thing is the end of the higher and of the lower
nature, and indeed of all things, as stated above (Q. 1, A. 8).
Secondly, as to the attainment of this thing; and thus the end of the
higher nature is different from that of the lower, according to their
respective habitudes to that thing. So then in the happiness of God,
Who, in understanding his Essence, comprehends It, is higher than
that of a man or angel who sees It indeed, but comprehends It not.
________________________

QUESTION 4

OF THOSE THINGS THAT ARE REQUIRED FOR HAPPINESS
(In Eight Articles)

We have now to consider those things that are required for happiness:
and concerning this there are eight points of inquiry:

(1) Whether delight is required for happiness?

(2) Which is of greater account in happiness, delight or vision?

(3) Whether comprehension is required?

(4) Whether rectitude of the will is required?

(5) Whether the body is necessary for man's happiness?

(6) Whether any perfection of the body is necessary?

(7) Whether any external goods are necessary?

(8) Whether the fellowship of friends is necessary?
________________________

FIRST ARTICLE [I-II, Q. 4, Art. 1]

Whether Delight Is Required for Happiness?

Objection 1: It would seem that delight is not required for happiness.
For Augustine says (De Trin. i, 8) that "vision is the entire reward
of faith." But the prize or reward of virtue is happiness, as the
Philosopher clearly states (Ethic. i, 9). Therefore nothing besides
vision is required for happiness.

Obj. 2: Further, happiness is "the most self-sufficient of all
goods," as the Philosopher declares (Ethic. i, 7). But that which
needs something else is not self-sufficient. Since then the essence
of happiness consists in seeing God, as stated above (Q. 3, A. 8);
it seems that delight is not necessary for happiness.

Obj. 3: Further, the "operation of bliss or happiness should be
unhindered" (Ethic. vii, 13). But delight hinders the operation of
the intellect: since it destroys the estimate of prudence (Ethic. vi,
5). Therefore delight is not necessary for happiness.

_On the contrary,_ Augustine says (Confess. x, 23) that happiness is
"joy in truth."

_I