Is Happiness Found in Fame?
Thomas Aquinas responds
In this article, we will analyze whether happiness is found in fame or glory.
Thomas Aquinas’ Argument
Man’s happiness cannot consist in human fame or glory. For glory consists in being well known and praised, as Ambrose says. Now fame is related to human knowledge which is distinct from God’s knowledge: for human knowledge is caused by the things known, whereas God’s knowledge is the cause of the things known (people know things because things are known or can be known, whereas God knows things because he is the source of all knowledge).
Therefore, the perfection of human good, which is called happiness, cannot be caused by human knowledge: but rather human knowledge of another’s happiness proceeds from human happiness itself, inchoate or perfect. Consequently, man’s happiness cannot consist in fame or glory.
On the other hand, man’s good depends on God’s knowledge as its cause. And therefore man’s beatitude depends on the glory which man has with God; according to Ps. 90:15, 16: I will deliver him, and I will glorify him; I will fill him with length of days, and I will show him my salvation.
Furthermore, we must observe that human knowledge often fails, especially in contingent singulars, such as human acts. For this reason, human glory is frequently deceptive. But since God cannot be deceived, His glory is always true; hence it is written (2 Cor. 10:18): He … is approved … whom God commendeth.
Counter Argument 1: Saints are glorified for their suffering
It would seem that man’s happiness consists in glory. For happiness seems to consist in that which is paid to the saints for the trials they have undergone in the world. But this is glory: for the Apostle says (Rom. 8:18): The sufferings of this time are not worthy to be compared with the glory to come, that shall be revealed in us. Therefore happiness consists in glory.
Aquinas’ Response
The Apostle speaks not of the glory which is from man, but of the glory which is from God, with His Angels. Hence it is written (Mark 8:38): The Son of Man shall confess him in the glory of His Father, before His angels.
Counter Argument 2: Good works are glorified
Further, good is diffusive of itself, as stated by Dionysius (Div. Nom. iv.). But man’s good is spread abroad in the knowledge of others by glory more than by anything else: since, according to Ambrose, glory consists in being well known and praised. Therefore man’s happiness consists in glory.
Aquinas’ Response
A man’s good which, through fame or glory, is in the knowledge of many, if this knowledge is true, needs to be derived from good already existing in the man himself: and hence it presupposes perfect or inchoate happiness. But if the knowledge is false, it does not harmonize with the thing: and thus good does not exist in him who is looked upon as famous. Hence it follows that fame can nowise make man happy.
Counter Argument 3: Happiness is eternal because fame is eternal
Further, happiness is the most enduring good. Now, this seems to be fame or glory; because by this men attain eternal fame. Hence Boethius says (De Consol. ii.): You seem to beget unto yourselves eternity, when you think of your fame in future time. Therefore man’s happiness consists in fame or glory.
Aquinas’ Response
Fame has no stability; in fact, it is easily ruined by a false report. And if sometimes it endures, this is by accident. But happiness endures of itself, and forever.
Conclusion
Aquinas argues that happiness cannot be found in fame or glory because fame is derived from human knowledge and human knowledge is defective or imperfect. If happiness is the perfection of human good then it can’t be derived from imperfect means, like fame by human knowledge.
Aquinas further argues that happiness can exist apart from human knowledge, or fame, and therefore it cannot be the source of happiness, and any knowledge of happiness itself does not come from human knowledge but from human happiness itself.