here remains nothing except
philosophical contemplation. This, then, must be the life of the gods,
the most blest of all; and that mode of human life which approaches
nearest to it will be the happiest. No other animal can take part in
this, and therefore none can be happy. In so far as the gods pay
attention to human affairs, they are likely to take pleasure in the
philosopher, who is most allied to themselves. A moderate supply of
good health, food, and social position, must undoubtedly be ensured to
the philosopher; for, without these, human nature will not suffice for
the business of contemplation. But he will demand nothing more than a
moderate supply, and when thus equipped, he will approach nearer to
happiness than any one else. Aristotle declares this confidently,
citing Solon, Anaxagoras, and other sages, as having said much the same
before him (VIII.).

In the concluding chapter, Aristotle gives the transition from Ethics
to Politics. Treatises on virtue may inspire a few liberal minds; but,
for the mass of men, laws, institutions, and education are necessary.
The young ought to be trained, not merely by paternal guidance
directing in the earliest years their love and hatred, but also by a
scheme of public education, prescribed and enforced by authority
throughout the city. Right conduct will thus be rendered easier by
habit; but still, throughout life, the mature citizen must continue
under the discipline of law, which has force adequate to correction,
and, being impersonal, does not excite aversion and hatred. Hence the
need for a system of good public training. Nowhere is this now
established and enforced; hardly anywhere, except in Sparta, is it even
attempted. Amid such public neglect, it becomes the duty of an
individual to contribute what he can to the improvement of those that
he is concerned in, and for that purpose to acquire the capacities
qualifying him for becoming a lawgiver. Private admonition will
compensate to a certain extent for the neglect of public interference,
and in particular cases may be even more discriminating. Bat how are
such capacities to be acquired? Not from the Sophists, whose method is
too empirical; nor from practical politicians, for they seem to have no
power of imparting their skill. Perhaps it would be useful to make a
collection of existing laws and constitutions. Aristotle concludes with
sketching the plan of his own work on Politics.

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