ABSTRACT
We have already seen to what degree pleasure depends on functions of the mind: on memory, desire, perception, judgment, opinion, and the pleasures of knowledge, Now we turn to an analysis, or division, or mind, viewed in direct relation to the good life. Mind, we remember, is doubly related to the final mixture; as cause, and as part. Mind's olaim to be part is based on its practical ability to maintain, or constantly recreate, the good life. This ability may be expressed in one word: art (τέχνη). This is the oreative manifestation of mind, which imposes limit, renders intelligible, arranges, judges, rejects. Its final act in producing a “work of art” or mixture is synthetic and practical; but the snythesis depends on the theoretic or analytic function in turn, both to define and picture the goal, and to analyze the potential parts. We can say neither that art is exclusively practical nor that it is exclusively theoretical; the two parts are interdependent. The goal itself, the mixture, the happy life or health or the good community or whatever it may be, is not set by the art which exists for it, but is defined and produced by that art. In this sense, the art (with both its practical and theoretical aspects) is still only a device or tool; it serves some end beyond itself. Most arts do not include themselves as part of the mixture they produce; this is a characteristic of the art of happiness. As the condition and creator of the good life, mind stands outside the end it serves; viewed as contained wholly in the mixture, mind partakes of the end and becomes part of the goal, the valuable, the good.
