is termed self-sufficiency; for while it is true that the wise man equally with the just man and the rest requires the necessaries of life, yet, these being adequately supplied, whereas the just man needs other persons towards whom or with whose aid he may act justly, and so likewise do the temperate man and the brave man and the others, the wise man on the contrary can also contemplate by himself, and the more so the wiser he is; no doubt he will study better with the aid of fellow-workers, but still he is the 5most self-sufficient of men. Also the activity of (v) an end in itself, contemplation may be held to be the only activity that is loved for its own sake: it produces no result beyond the actual act of contemplation, whereas from practical pursuits we look to secure some advantage, greater or smaller, beyond the action 6itself. Also happiness is thought to involve leisure; (vi) and most leisured; for we do business in order that we may have leisure, and carry on war in order that we may have peace. Now the practical virtues are exercised in politics or in warfare; but the pursuits of politics and war seem to be unleisured—those of war indeed entirely so, for no one desires to be at war for the sake of being at war, nor deliberately takes steps to cause a war: a man would be thought an utterly blood-thirsty character if he declared war on a friendly state for the sake of causing battles and massacres. But the activity of the politician also is unleisured, and aims at securing something beyond the mere participation in politics—positions of authority and honour, or, if the happiness of the politician himself and of his fellow-citizens, this happiness conceived as something distinct from political activity (indeed 7we are clearly investigating it as so distinct).^a If