The connection of virtue and
happiness may therefore be understood in two ways: either the
endeavour to be virtuous and the rational pursuit of happiness are not
two distinct actions, but absolutely identical, in which case no maxim
need be made the principle of the former, other than what serves for
the latter; or the connection consists in this, that virtue produces
happiness as something distinct from the consciousness of virtue, as a
cause produces an effect.
The ancient Greek schools were, properly speaking, only two, and
in determining the conception of the summum bonum these followed in
fact one and the same method, inasmuch as they did not allow virtue
and happiness to be regarded as two distinct elements of the summum
bonum, and consequently sought the unity of the principle by the
rule of identity; but they differed as to which of the two was to be
taken as the fundamental notion. The Epicurean said: "To be
conscious that one's maxims lead to happiness is virtue"; the Stoic
said: "To be conscious of one's virtue is happiness.
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