Reply Obj. 2:  The practical intellect is ordained to good which is outside of it:  but the speculative intellect has good within it, viz. the contemplation of truth.  And if this good be perfect, the whole man is perfected and made good thereby:  such a good the practical intellect has not; but it directs man thereto.

Reply Obj. 3:  This argument would hold, if man himself were his own last end; for then the consideration and direction of his actions and passions would be his happiness.  But since man’s last end is something outside of him, to wit, God, to Whom we reach out by an operation of the speculative intellect; therefore, man’s happiness consists in an operation of the speculative intellect rather than of the practical intellect. ________________________

SIXTH ARTICLE [I-II, Q. 3, Art. 6]

Whether Happiness Consists in the Consideration of Speculative Sciences?

Objection 1:  It would seem that man’s happiness consists in the consideration of speculative sciences.  For the Philosopher says (Ethic. i, 13) that “happiness is an operation according to perfect virtue.”  And in distinguishing the virtues, he gives no more than three speculative virtues—­“knowledge,” “wisdom” and “understanding,” which all belong to the consideration of speculative sciences.  Therefore man’s final happiness consists in the consideration of speculative sciences.

Obj. 2:  Further, that which all desire for its own sake, seems to be man’s final happiness.  Now such is the consideration of speculative sciences; because, as stated in Metaph. i, 1, “all men naturally desire to know”; and, a little farther on (2), it is stated that speculative sciences are sought for their own sakes.  Therefore happiness consists in the consideration of speculative sciences.

Obj. 3:  Further, happiness is man’s final perfection.  Now everything is perfected, according as it is reduced from potentiality to act.  But the human intellect is reduced to act by the consideration of speculative sciences.  Therefore it seems that in the consideration of these sciences, man’s final happiness consists.

On the contrary, It is written (Jer. 9:23):  “Let not the wise man glory in his wisdom”:  and this is said in reference to speculative sciences.  Therefore man’s final happiness does not consist in the consideration of these.

I answer that, As stated above (A. 2, ad 4), man’s happiness is twofold, one perfect, the other imperfect.  And by perfect happiness we are to understand that which attains to the true notion of happiness; and by imperfect happiness that which does not attain thereto, but partakes of some particular likeness of happiness.  Thus perfect prudence is in man, with whom is the idea of things to be done; while imperfect prudence is in certain irrational animals, who are possessed of certain particular instincts in respect of works similar to works of prudence.