The only true basis of it is the active manifestation of mental excellence, which no ill fortune can efface from a man's mind (X.).

Such a man will bear calamity, if it comes, with dignity, and can never be made thoroughly miserable.

If he be moderately supplied as to external circumstances, he is to be styled happy; that is, happy as a man--as far as man can reasonably expect.

Even after his decease he-will be affected, yet only feebly affected, by the good or ill fortune of his surviving children.
Aristotle evidently assigns little or no value to presumed posthumous happiness (XI.).
In his love of subtle distinctions, he asks, Is happiness a thing admirable in itself, or a thing praiseworthy?
It is admirable in itself; for what is praiseworthy has a relative character, and is praised as conducive to some ulterior end; while the chief good must be an End in itself, for the sake of which everything else is done (XII.).

[This is a defective recognition of Relativity.] Having assumed as one of the items of his definition, that man's happiness must be in his special or characteristic work, performed with perfect excellence,--Aristotle now proceeds to settle wherein that excellence consists.