Also, that which is in itself the cause of good is more desirable than what is so per accidens, e.g. virtue than luck (for the former in itself, and the latter per accidens, the cause of good things), and so in other cases of the same kind. Likewise also in the case of the contrary; for what is in itself the cause of evil is more objectionable than what is so per accidens, e.g. vice and chance: for the one is bad in itself, whereas chance is so per accidens.
Also, what is good absolutely is more desirable than what is good for a particular person, e.g. recovery of health than a surgical operation; for the former is good absolutely, the latter only for a particular person, viz. the man who needs an operation. So too what is good by nature is more desirable than the good that is not so by nature, e.g. justice than the just man; for the one is good by nature, whereas in the other case the goodness is acquired. Also the attribute is more desirable which belongs to the better and more honourable subject, e.g. to a god rather than to a man, and to the soul rather than to the body. So too the property of the better thing is better than the property of the worse; e.g. the property of God than the property of man: for whereas in respect of what is common in both of them they do not differ at all from each other, in respect of their properties the one surpasses the other. Also that is better which is inherent in things better or prior or more honourable: thus (e.g.) health is better than strength and beauty: for the former is inherent in the moist and the dry, and the hot and the cold, in fact in all the primary constituents of an animal, whereas the others are inherent in what is secondary, strength being a feature of the sinews and bones, while beauty is generally supposed to consist in a certain symmetry of the limbs. Also the end is generally supposed to be more desirable than the means, and of two means, that which lies nearer the end. In general, too, a means directed towards the end of life is more desirable than a means to anything else, e.g. that which contributes to happiness than that which contributes to prudence. Also the competent is more desirable than the incompetent.
Moreover, of two productive agents that one is more desirable whose end is better; while between a productive agent and an end we can decide by a proportional sum whenever the excess of the one end over the other is greater than that of the latter over its own productive means: e.g. supposing the excess of happiness over health to be greater than that of health over what produces health, then what produces happiness is better than health. For what produces happiness exceeds what produces health just as much as happiness exceeds health. But health exceeds what produces health by a smaller amount; ergo, the excess of what produces happiness over what produces health is greater than that of health over what produces health.
Clearly, therefore, what produces happiness is more desirable than health: for it exceeds the same standard by a greater amount.
Moreover, what is in itself nobler and more precious and praiseworthy is more desirable than what is less so, e.g. friendship than wealth, and justice than strength. For the former belong in themselves to the class of things precious and praiseworthy, while the latter do so not in themselves but for something else: for no one prizes wealth for itself but always for something else, whereas we prize friendship for itself, even though nothing else is likely to come to us from it.
