style="font-size:15px;"> Eth. Nichom., I. 8.
2
Cf. Clemens Alex. Strom. II., 21.
3
Eth. Eud., vii. 2. 37:
4
Probl. xxx., ep. 1
5
Tusc. i., 33.
1
2
Cf. Clemens Alex. Strom. II., 21.
3
Eth. Eud., vii. 2. 37:
4
Probl. xxx., ep. 1
5
Tusc. i., 33.
6
For a detailed description of this condition of mind
7
8
And the extremes meet; for the lowest state of civilization, a nomad or wandering life, finds its counterpart in the highest, where everyone is at times a tourist. The earlier stage was a case of necessity; the latter is a remedy for boredom.
9
Ecclesiasticus, xxii. 11.
10
11
12
Eth. Eud, vii 2
13
14
vii. 12.
15
Lib. 1., ep. 7.
16
i. 7 and vii. 13, 14.
17
Ecl. eth. ii., ch 7.
18
III 1073.
19
Nature exhibits a continual progress, starting from the mechanical and chemical activity of the inorganic world, proceeding to the vegetable, with its dull enjoyment of self, from that to the animal world, where intelligence and consciousness begin, at first very weak, and only after many intermediate stages attaining its last great development in man, whose intellect is Nature's crowning point, the goal of all her efforts, the most perfect and difficult of all her works. And even within the range of the human intellect, there are a great many observable differences of degree, and it is very seldom that intellect reaches its highest point, intelligence properly so-called, which in this narrow and strict sense of the word, is Nature's most consummate product, and so the rarest and most precious thing of which the world can boast. The highest product of Nature is the clearest degree of consciousness, in which the world mirrors itself more plainly and completely than anywhere else. A man endowed with this form of intelligence is in possession of what is noblest and best on earth; and accordingly, he has a source of pleasure in comparison with which all others are small. From his surroundings he asks nothing but leisure for the free enjoyment of what he has got, time, as it were, to polish his diamond. All other pleasures that are not of the intellect are of a lower kind; for they are, one and all, movements of will – desires, hopes, fears and ambitions, no matter to what directed: they are always satisfied at the cost of pain, and in the case of ambition, generally with more or less of illusion. With intellectual pleasure, on the other hand, truth becomes clearer and clearer. In the realm of intelligence pain has no power. Knowledge is all in all. Further, intellectual pleasures are accessible entirely and only through the medium of the intelligence, and are limited by its capacity.
