§76.10Quid in homine proprium? Ratio.
What is proper in man? Reason.
Haec recta et consummata felicitatem hominis implevit.
This, when right and completed, has filled up the happiness of man.
Ergo si omnis res, cum bonum suum perfecit, laudabilis est et ad finem naturae suae pervenit; homini autem suum bonum ratio est; si hanc perfecit, laudabilis est et finem naturae suae tetigit.
Therefore, if every thing, when it has perfected its own good, is praiseworthy and reaches the end of its nature; and since man's own good is reason; if he has perfected this, he is praiseworthy and has touched the end of his nature.
Haec ratio perfecta virtus vocatur eademque honestum est.
This perfected reason is called virtue, and the same is what is honorable.
§76.11Id itaque unum bonum est in homine, quod unum hominis est.
That, therefore, is the one good in man, which is the one thing belonging to man.
Nunc enim non quaerimus, quid sit bonum, sed quid sit hominis bonum.
For now we are not asking what is good, but what is the good of man.
Si nullum aliud est hominis quam ratio, haec erit unum eius bonum, sed pensandum cum omnibus.
If there is no other thing belonging to man than reason, this will be his one good, though it must be weighed with all other things.
Si sit aliquis malus, puto improbabitur; si bonus, puto probabitur.
If anyone should be bad, I think he will be disapproved; if good, I think he will be approved.
Id ergo in homine primum solumque est, quo et probatur et inprobatur.
That, therefore, is the first and only thing in man by which he is both approved and disapproved.
§76.12Non dubitas, an hoc sit bonum; dubitas an solum bonum sit.
You do not doubt whether this is a good; you doubt whether it is the only good.
Si quis omnia alia habeat, valetudinem, divitias, imagines multas, frequens atrium, sed malus ex confesso sit, inprobabis illum.
If anyone should have all other things, health, wealth, many family portraits, a crowded hall, but should be confessedly bad, you will disapprove of him.
Item si quis nihil quidem eorum, quae rettuli, habeat, deficiatur pecunia, clientium turba, nobilitate et avorum proavorumque serie, sed ex confesso bonus sit, probabis illum.
Likewise, if anyone should have indeed none of those things which I have mentioned, should be lacking in money, a crowd of clients, nobility, and a series of grandfathers and great-grandfathers, but should be confessedly good, you will approve of him.
Ergo hoc unum est bonum hominis, quod qui habet, etiam si aliis destituitur laudandus est, quod qui non habet, in omnium aliorum copia damnatur ac reicitur.
Therefore, this is the one good of man, which he who has, even if he is destitute of other things, is to be praised, and he who has not, in the abundance of all other things, is condemned and rejected.
§76.13Quae condicio rerum, eadem hominum est.
The condition of things is the same as that of men.
Navis bona dicitur non quae pretiosis coloribus picta est nec cui argenteum aut aureum rostrum est nec cuius tutela ebore caelata est nec quae fiscis atque opibus regiis pressa est, sed stabilis et firma et iuncturis aquam excludentibus spissa, ad ferendum incursum maris solida, gubernaculo parens, velox et non sentiens ventum.
A ship is said to be good not because it is painted with precious colors, nor because it has a silver or golden beak, nor because its tutelary deity is carved in ivory, nor because it is laden with treasures and royal wealth, but because it is steady and firm, tight with joints that exclude water, solid to bear the onset of the sea, obedient to the rudder, swift and not feeling the wind.
§76.14Gladium bonum dices non cui auratus est balteus nec cuius vagina gemmis distinguitur, sed cui et ad secandum subtilis acies est et mucro munimentum omne rupturus.
You will say a sword is good not if it has a gilded belt, nor if its sheath is distinguished with gems, but if it has a sharp edge for cutting and a point that will break through every defense.
Regula non quam formosa, sed quam recta sit quaeritur.
A ruler is sought not for how beautiful it is, but for how straight it is.
Eo quidque laudatur, cui comparatur, quod illi proprium est.
Each thing is praised for that to which it is compared, which is proper to it.
§76.15Ergo in homine quoque nihil ad rem pertinet, quantum aret, quantum faeneret, a quam multis salutetur, quam pretioso incumbat lecto, quam perlucido poculo bibat, sed quam bonus sit.
Therefore in man also, it is of no relevance how much he plows, how much he lends at interest, by how many he is saluted, on how precious a bed he reclines, from how transparent a cup he drinks, but how good he is.
Bonus autem est, si ratio eius explicita et recta est et ad naturae suae voluntatem accommodata.
And he is good if his reason is unfolded and right, and adapted to the will of his nature.
§76.16Haec vocatur virtus, hoc est honestum et unicum hominis bonum.
This is called virtue; this is what is honorable and the only good of man.
Nam cum sola ratio perficiat hominem, sola ratio perfecta beatum facit; hoc autem unum bonum est, quo uno beatus edicitur.
For since reason alone perfects man, perfected reason alone makes him happy; and this is the one good by which alone a man is declared happy.
Dicimus et illa bona esse, quae a virtute profecta contractaque sunt, id est opera eius omnia; sed ideo unum ipsa bonum est, quia nullum sine illa est.
We also say that those things are goods which have proceeded and been derived from virtue, that is, all its works; but for this reason virtue itself is the one good, because there is no good without it.
§76.17Si omne in animo bonum est, quicquid illum confirmat, extollit, amplificat, bonum est; validiorem autem animum et excelsiorem et ampliorem facit virtus.
If every good is in the soul, whatever strengthens, elevates, and enlarges it is a good; but virtue makes the soul stronger, more elevated, and more enlarged.
Nam cetera, quae cupiditates nostras inritant, deprimunt quoque animum et labefaciunt et, cum videntur adtollere, inflant ac multa vanitate deludunt.
For other things, which excite our desires, also depress the soul and weaken it, and, when they seem to lift it up, they puff it up and deceive it with much vanity.
Ergo unum id bonum est, quo melior animus efficietur.
Therefore, that is the one good by which the soul will be made better.