I answer that, It is impossible for happiness to consist in honor.  For honor is given to a man on account of some excellence in him; and consequently it is a sign and attestation of the excellence that is in the person honored.  Now a man’s excellence is in proportion, especially to his happiness, which is man’s perfect good; and to its parts, i.e. those goods by which he has a certain share of happiness.  And therefore honor can result from happiness, but happiness cannot principally consist therein.

Reply Obj. 1:  As the Philosopher says (Ethic. i, 5), honor is not that reward of virtue, for which the virtuous work:  but they receive honor from men by way of reward, “as from those who have nothing greater to offer.”  But virtue’s true reward is happiness itself, for which the virtuous work:  whereas if they worked for honor, it would no longer be a virtue, but ambition.

Reply Obj. 2:  Honor is due to God and to persons of great excellence as a sign of attestation of excellence already existing:  not that honor makes them excellent.

Reply Obj. 3:  That man desires honor above all else, arises from his natural desire for happiness, from which honor results, as stated above.  Wherefore man seeks to be honored especially by the wise, on whose judgment he believes himself to be excellent or happy. ________________________

THIRD ARTICLE [I-II, Q. 2, Art. 3]

Whether Man’s Happiness Consists in Fame or Glory?

Objection 1:  It would seem that man’s happiness consists in glory.  For happiness seems to consist in that which is paid to the saints for the trials they have undergone in the world.  But this is glory:  for the Apostle says (Rom. 8:18):  “The sufferings of this time are not worthy to be compared with the glory to come, that shall be revealed in us.”  Therefore happiness consists in glory.

Obj. 2:  Further, good is diffusive of itself, as stated by Dionysius (Div.  Nom. iv).  But man’s good is spread abroad in the knowledge of others by glory more than by anything else:  since, according to Ambrose [Augustine, Contra Maxim.  Arian. ii. 13], glory consists “in being well known and praised.”  Therefore man’s happiness consists in glory.

Obj. 3:  Further, happiness is the most enduring good.  Now this seems to be fame or glory; because by this men attain to eternity after a fashion.  Hence Boethius says (De Consol. ii):  “You seem to beget unto yourselves eternity, when you think of your fame in future time.”  Therefore man’s happiness consists in fame or glory.

On the contrary, Happiness is man’s true good.  But it happens that fame or glory is false:  for as Boethius says (De Consol. iii), “many owe their renown to the lying reports spread among the people.  Can anything be more shameful?  For those who receive false fame, must needs blush at their own praise.”  Therefore man’s happiness does not consist in fame or glory.