ons
are many. Therefore happiness is not an operation.

Obj. 6: Further, happiness is in the happy one uninterruptedly. But
human operation is often interrupted; for instance, by sleep, or some
other occupation, or by cessation. Therefore happiness is not an
operation.

_On the contrary,_ The Philosopher says (Ethic. i, 13) that
"happiness is an operation according to perfect virtue."

_I answer that,_ In so far as man's happiness is something created,
existing in him, we must needs say that it is an operation. For
happiness is man's supreme perfection. Now each thing is perfect in
so far as it is actual; since potentiality without act is imperfect.
Consequently happiness must consist in man's last act. But it is
evident that operation is the last act of the operator, wherefore the
Philosopher calls it "second act" (De Anima ii, 1): because that
which has a form can be potentially operating, just as he who knows
is potentially considering. And hence it is that in other things,
too, each one is said to be "for its operation" (De Coel ii, 3).
Therefore man's happiness must of necessity consist in an operation.

Reply Obj. 1: Life is taken in two senses. First for the very being
of the living. And thus happiness is not life: since it has been
shown (Q. 2, A. 5) that the being of a man, no matter in what it may
consist, is not that man's happiness; for of God alone is it true
that His Being is His Happiness. Secondly, life means the operation
of the living, by which operation the principle of life is made
actual: thus we speak of active and contemplative life, or of a life
of pleasure. And in this sense eternal life is said to be the last
end, as is clear from John 17:3: "This is eternal life, that they may
know Thee, the only true God."

Reply Obj. 2: Boethius, in defining happiness, considered happiness
in general: for considered thus it is the perfect common good; and he
signified this by saying that happiness is "a state made perfect by
the aggregate of all good things," thus implying that the state of a
happy man consists in possessing the perfect good. But Aristotle
expressed the very essence of happiness, showing by what man is
established in this state, and that it is by some kind of operation.
And so it is that he proves happiness to be "the perfect good"
(Ethic. i, 7).

Reply Obj. 3: As stated in _Metaph._ ix, 7 action is twofold. One
proceeds from the agent into outward matter, such as "to burn" and
"to