We have now to consider happiness:  and (1) in what it consists; (2) what it is; (3) how we can obtain it.

Concerning the first there are eight points of inquiry: 

(1) Whether happiness consists in wealth?

(2) Whether in honor?

(3) Whether in fame or glory?

(4) Whether in power?

(5) Whether in any good of the body?

(6) Whether in pleasure?

(7) Whether in any good of the soul?

(8) Whether in any created good?
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FIRST ARTICLE [I-II, Q. 2, Art. 1]

Whether Man’s Happiness Consists in Wealth?

Objection 1:  It would seem that man’s happiness consists in wealth.  For since happiness is man’s last end, it must consist in that which has the greatest hold on man’s affections.  Now this is wealth:  for it is written (Eccles. 10:19):  “All things obey money.”  Therefore man’s happiness consists in wealth.

Obj. 2:  Further, according to Boethius (De Consol. iii), happiness is “a state of life made perfect by the aggregate of all good things.”  Now money seems to be the means of possessing all things:  for, as the Philosopher says (Ethic. v, 5), money was invented, that it might be a sort of guarantee for the acquisition of whatever man desires.  Therefore happiness consists in wealth.

Obj. 3:  Further, since the desire for the sovereign good never fails, it seems to be infinite.  But this is the case with riches more than anything else; since “a covetous man shall not be satisfied with riches” (Eccles. 5:9).  Therefore happiness consists in wealth.

On the contrary, Man’s good consists in retaining happiness rather than in spreading it.  But as Boethius says (De Consol. ii), “wealth shines in giving rather than in hoarding:  for the miser is hateful, whereas the generous man is applauded.”  Therefore man’s happiness does not consist in wealth.

I answer that, It is impossible for man’s happiness to consist in wealth.  For wealth is twofold, as the Philosopher says (Polit. i, 3), viz. natural and artificial.  Natural wealth is that which serves man as a remedy for his natural wants:  such as food, drink, clothing, cars, dwellings, and such like, while artificial wealth is that which is not a direct help to nature, as money, but is invented by the art of man, for the convenience of exchange, and as a measure of things salable.

Now it is evident that man’s happiness cannot consist in natural wealth.  For wealth of this kind is sought for the sake of something else, viz. as a support of human nature:  consequently it cannot be man’s last end, rather is it ordained to man as to its end.  Wherefore in the order of nature, all such things are below man, and made for him, according to Ps. 8:8:  “Thou hast subjected all things under his feet.”

And as to artificial wealth, it is not sought save for the sake of natural wealth; since man would not seek it except because, by its means, he procures for himself the necessaries of life.  Consequently much less can it be considered in the light of the last end.  Therefore it is impossible for happiness, which is the last end of man, to consist in wealth.