Another Cowpunching Song

Nicomachean Ethics X.6

We can now begin the final assault on the EN's slopes. 

Now that we have spoken of the virtues, the forms of friendship, and the varieties of pleasure, what remains is to discuss in outline the nature of happiness, since this is what we state the end of human nature to be. Our discussion will be the more concise if we first sum up what we have said already. We said, then, that [happiness] is not a disposition; for if it were it might belong to some one who was asleep throughout his life, living the life of a plant, or, again, to some one who was suffering the greatest misfortunes. If these implications are unacceptable, and we must rather class happiness as an activity, as we have said before, and if some activities are necessary, and desirable for the sake of something else, while others are so in themselves, evidently happiness must be placed among those [activities] desirable in themselves, not among those desirable for the sake of something else; for happiness does not lack anything, but is self-sufficient. Now those activities are desirable in themselves from which nothing is sought beyond the activity. And of this nature virtuous actions are thought to be; for to do noble and good deeds is a thing desirable for its own sake.

This is a restatement of what we've already learned: happiness is an activity; it is one of those activities that is chosen for itself, not as a means to something better; and that it is bound up with virtuous action. These are highly important conclusions; we immediately get an aside.

Pleasant amusements also are thought to be of this nature; we choose them not for the sake of other things; for we are injured rather than benefited by them, since we are led to neglect our bodies and our property. But most of the people who are deemed happy take refuge in such pastimes, which is the reason why those who are ready-witted at them are highly esteemed at the courts of tyrants; they make themselves pleasant companions in the tyrants' favourite pursuits, and that is the sort of man they want. Now these things are thought to be of the nature of happiness because people in despotic positions spend their leisure in them, but perhaps such people prove nothing; for virtue and reason, from which good activities flow, do not depend on despotic position; nor, if these people, who have never tasted pure and generous pleasure, take refuge in the bodily pleasures, should these for that reason be thought more desirable; for boys, too, think the things that are valued among themselves are the best. It is to be expected, then, that, as different things seem valuable to boys and to men, so they should to bad men and to good. Now, as we have often maintained, those things are both valuable and pleasant which are such to the good man; and to each man the activity in accordance with his own disposition is most desirable, and, therefore, to the good man that which is in accordance with virtue. Happiness, therefore, does not lie in amusement; it would, indeed, be strange if the end were amusement, and one were to take trouble and suffer hardship all one's life in order to amuse oneself. For, in a word, everything that we choose we choose for the sake of something else-except happiness, which is an end. Now to exert oneself and work for the sake of amusement seems silly and utterly childish. But to amuse oneself in order that one may exert oneself, as Anacharsis puts it, seems right; for amusement is a sort of relaxation, and we need relaxation because we cannot work continuously. Relaxation, then, is not an end; for it is taken for the sake of activity.

This is an important point too, although one we should have well-mapped-down by now. Happiness is not merely the kind of experience we have when amused. Ironically that is mostly what contemporary Americans mean when they use the phrase: "I was happy" means something like "I was engaged in my favorite amusements." There is something better, and higher, intended here. 

The happy life is thought to be virtuous; now a virtuous life requires exertion, and does not consist in amusement. And we say that serious things are better than laughable things and those connected with amusement, and that the activity of the better of any two things-whether it be two elements of our being or two men-is the more serious; but the activity of the better is ipso facto superior and more of the nature of happiness. And any chance person-even a slave-can enjoy the bodily pleasures no less than the best man; but no one assigns to a slave a share in happiness-unless he assigns to him also a share in human life. For happiness does not lie in such occupations, but, as we have said before, in virtuous activities.

This is closer to Teddy Roosevelt's "Strenuous Life" than it is to a life of amusement; more about saddles and rifles than it is about beer by warm fires. 

Meeting David Foster

So, one of the nice things about last week's trip was the opportunity to meet our friend Mr. Foster for the first time in person. He brought along an intelligent and interesting colleague, and we had a very pleasant discussion there in DC. 

I do not, however, own "an arsenal" of weapons as is apparently is reputed. I have a small, select collection of weapons, many of which are medieval (several swords, for example), others of which are historical from other periods (mostly cowboy guns from the days when I was interested in SASS), and all of which are perfectly lawful in case that's of interest to anyone reading this. Just to be clear. You're thinking of that other old milblogger, John "the Armorer" Donovan. 

We do have bears and motorcycles, though.

Decompression

It might seem strange that after six days’ travel I’d want to get out on the road, but it’s a very different sort of road. 

Licklog Gap is always a peaceful stop.

Super Sport

So the home where the strategic planning session was had, of all things, an El Camino SS parked in the driveway. I asked who it belonged to; the answer I got was “My old man.” They did not appreciate what a badass muscle car was sitting outside. The guy even said, “It’s speedy, but it doesn’t have air conditioning.”

Dude. 

Georgetown

In my last full day in the National Capital Region, I’m helping to run a strategic planning session in Georgetown. I don’t usually get over here because it is not tied into the Metro rail system, intentionally to keep poorer people out. 

I could rent a car, but hate driving in DC; in the spring when I ride my motorcycle up, I’m too busy with the Memorial Day activities. 

There is still a tavern, unlike in Georgia where many Revolutionary era towns named “…Tavern” changed their names after their county went dry. 

Strangely this is the Lutheran church; I usually see Anglican churches in this style.

Very rich and powerful people who seem to think of this existence as broadly ‘middle class.’

Refuse Unlawful Orders

The ground here was carefully chosen; it is sometimes in fact a legal requirement that soldiers etc. refuse to obey unlawful orders. It’s not only not treason or “sedition” to suggest it, it’s merely a restatement of black-letter law. 

Even so, the standard for such a refusal is high and requires interpretation by one’s conscience. A court martial had better agree, too, if you are to evade serious consequences. 

Jeano

Like Food Under Communism

“Dark humor is like food under Communism:

Not everyone gets it.”

Also like Communism, it sounds promising…

…but turns out to be deeply disappointing.

No stars. 

Traveling

I’ll be back in DC from tomorrow until Saturday morning. David Foster and I will be meeting for lunch; if any of the rest of you are in town and inclined, let me know.