notions from the different modes of life, as we might naturally expect:
the many and most low conceive it to be pleasure, and hence they are
content with the life of sensual enjoyment. For there are three lines of
life which stand out prominently to view: that just mentioned, and the
life in society, and, thirdly, the life of contemplation.

Now the many are plainly quite slavish, choosing a life like that of
brute animals: yet they obtain some consideration, because many of the
great share the tastes of Sardanapalus. The refined and active again
conceive it to be honour: for this may be said to be the end of the life
in society: yet it is plainly too superficial for the object of our
search, because it is thought to rest with those who pay rather than
with him who receives it, whereas the Chief Good we feel instinctively
must be something which is our own, and not easily to be taken from us.

And besides, men seem to pursue honour, that they may *[Sidenote: 1096a]
believe themselves to be good: for instance, they seek to be honoured
by the wise, and by those among whom they are known, and for virtue:
clearly then, in the opinion at least of these men, virtue is higher
than honour. In truth, one would be much more inclined to think this
to be the end of the life in society; yet this itself is plainly not
sufficiently final: for it is conceived possible, that a man possessed
of virtue might sleep or be inactive all through his life, or, as a
third case, suffer the greatest evils and misfortunes: and the man who
should live thus no one would call happy, except for mere disputation's
sake.

And for these let thus much suffice, for they have been treated of at
sufficient length in my Encyclia.