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.

_I answer that,_ Man's happiness cannot consist in human fame or
glory. For glory consists "in being well known and praised," as
Ambrose [*Augustine, Contra Maxim. Arian. ii, 13] says. Now the thing
known is related to human knowledge otherwise than to God's
knowledge: for human knowledge is caused by the things known, whereas
God's knowledge is the cause of the things known. Wherefore the
perfection of human good, which is called happiness, cannot be caused
by human knowledge: but rather human knowledge of another's happiness
proceeds from, and, in a fashion, is caused by, human happiness
itself, inchoate or perfect. Consequently man's happiness cannot