For others, however, such happiness lies in things such as money. Indeed, I believe that all the faculties can be engaged in the pursuit of money. A person in pursuit of money may for example engage his reasoning by contemplating how more money can be accumulated. He may furthermore exercise his sense of virtue or friendship by means of contemplating how he can help others by the profit he has made, or how to teach others to make their own money. Money can also be applied in enhancing all the capacities of the person. In this way, whatever is pursued, according to Aristotle, if it is pursued in a certain way, for its connection to the ultimate goal of happiness, all of the faculties are exercised.

On the other hand, I do not think that the person who pursues virtuous action as representative of ultimate happiness does not engage theoretical reason to do so. Indeed, such a person would first need to investigate what virtue means and how representative examples of virtue can then be pursued. Virtue is almost as vague a concept as happiness itself, and requires considerable contemplation to quantify into something to which action can be applied.

Virtue may for example mean helping people who are less fortunate. In such a case, the person who pursues virtue may work in non-profit organizations. Theoretical reasoning is used to obtain the location and contemplate the theory to some extent. This is why Aristotle still has so much influence in the Western world today. The pursuit of goals such as happiness, friendship, wealth and power remain as important human endeavors today. The problem is when an imbalance arises among the various lives; where virtue for example takes precedence over financial well-being or where money becomes the goal rather than the happiness it represents. In such cases, the application of Aristotle can bring balance back into view.