nor of the mere animal life within him. Man is not happy by doing what
a rose-bush can do, digest and assimilate its food: nor by doing what
a horse does, having sensations pleasurable and painful, and muscular
feelings. Man is happy by doing what man alone can do in this world,
that is, acting by reason and understanding. Now the human will acting
by reason may do three things. It may regulate the passions, notably
desire and fear: the outcome will be the moral virtues of temperance
and fortitude. It may direct the understanding, and ultimately the
members of the body, in order to the production of some practical
result in the external world, as a bridge. Lastly, it may direct the
understanding to speculate and think, contemplate and consider, for
mere contemplation's sake. Happiness must take one or other of these
three lanes.

4. First, then, _happiness is not the practice of the moral virtues of
temperance and fortitude_. Temperance makes a man strong against the
temptations to irrationality and swinishness that come of the bodily
appetites. But happiness lies, not in deliverance from what would
degrade man to the level of the brutes, but in something which shall
raise man to the highest level of human nature. Fortitude, again, is
not exercised except in the hour of danger; but happiness lies in an
environment of security, not of danger. And in general, the moral
virtues can be exercised only upon occasions, as they come and go; but
happiness is the light of the soul, that must burn with steady flame
and uninterrupted act, and not be dependent on chance occurrences.

5. Secondly, _happiness is not the use of the practical understanding
with a view to production_. Happiness is an end in itself, a terminus
beyond which the act of the will can go no further; but this use of
the understanding is in view of an ulterior end, the thing to be