Distinguishing between two phases of the intellect--the theoretic and

the practical--in the one of which it is an end to itself, but in the
other subordinated to an external aim, he places true happiness in acts
of the self-sufficing theoretic intelligence
Distinguishing between two phases of the intellect--the theoretic and
the practical--in the one of which it is an end to itself, but in the
other subordinated to an external aim, he places true happiness in acts
of the self-sufficing theoretic intelligence. In this life, however,
such a constant exercise of the intellect is not possible, and
accordingly what happiness there is, must be found, in great measure,
in the exercise of the practical intellect, directing and governing the
lower desires and passions. This twofold conception of happiness is
Aristotelian, even as expressed by Thomas under the distinction of
perfect and imperfect happiness; but when he goes on to associate
perfect happiness with the future life only, to found an argument for a
future life from the desire of a happiness more perfect than can be
found here, and to make the pure contemplation, in which consists
highest bliss, a vision of the divine essence face to face, a direct
cognition of Deity far surpassing demonstrative knowledge or mortal
faith--he is more theologian than philosopher, or if a philosopher,
more Platonist than Aristotelian.


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