Again, it would seem that this life alone is desired solely for its own sake; for it yields no result beyond the contemplation, but from the practical activities we get something more or less besides action.

Again, happiness is thought to imply leisure; for we toil in order that we may have leisure, as we make war in order that we may enjoy peace. Now, the practical virtues are exercised either in politics or in war; but these do not seem to be leisurely occupations:⁠—

War, indeed, seems to be quite the reverse of leisurely; for no one chooses to fight for fighting’s sake, or arranges a war for that purpose: he would be deemed a bloodthirsty villain who should set friends at enmity in order that battles and slaughter might ensue.

But the politician’s life also is not a leisurely occupation, and, beside the practice of politics itself, it brings power and honours, or at least happiness, to himself and his fellow-citizens, which is something different from politics; for we [who are asking what happiness is] also ask what politics is, evidently implying that it is something different from happiness.