Now the activity of the practical virtues is exhibited in political or military affairs, but the actions concerned with these seem to be unleisurely. Warlike actions are completely so (for no one chooses to be at war, or provokes war, for the sake of being at war; any one would seem absolutely murderous if he were to make enemies of his friends in order to bring about battle and slaughter); but the action of the statesman is also unleisurely, and-apart from the political action itself-aims at despotic power and honours, or at all events happiness, for him and his fellow citizens-a happiness different from political action, and evidently sought as being different. So if among virtuous actions political and military actions are distinguished by nobility and greatness, and these are unleisurely and aim at an end and are not desirable for their own sake, but the activity of reason, which is contemplative, seems both to be superior in serious worth and to aim at no end beyond itself, and to have its pleasure proper to itself (and this augments the activity), and the self-sufficiency, leisureliness, unweariedness (so far as this is possible for man), and all the other attributes ascribed to the supremely happy man are evidently those connected with this activity, it follows that this will be the complete happiness of man, if it be allowed a complete term of life.
A value-creating man is a plausible substitute for a good man, and some such substitute becomes practically inevitable in pop relativism, since very few persons can think of themselves as just nothing. The respectable and accessible nobility of man is to be found not in the quest for or discovery of the good life, but in creating ones own life-style, of which there is not just one but many possible, none comparable to another.
It was Africa distilled up through six thousand feet like the strong and refined essence of a continent... The views were immensely wide everything that you saw made for greatness and freedom, and unequalled nobility.