 Philosophical happiness is discussed in books I and X of Brito’s commentaries on the Ethics. Following in the footsteps of Aquinas (cf. Summa theologiae, I.II 3.4), Brito holds the essence of happiness to consist in the intellect’s actual knowledge of God and the separate substances. Happiness, thus, amounts to the intellectual union of man with the highest beings. But despite Aquinas’ strong influence on his position, Brito’s notion of human happiness is still ‘radically Aristotelian’, as he fervently defends the Aristotelian ideal of philosophical life, or bios theoretikos (QEN; QE-2008: 171–176). As a result, Brito establishes the superiority of the contemplative life over the active life (or of philosophical life over political life). The contemplative life is the highest form of life for a rational creature and that towards which active life must aim as an end. This conception of philosophical happiness is the same we find in other Parisian commentaries on the Ethics from the same period, particularly the Anonymous of Paris (ms. BnF lat. 14698: see Costa 2010), the Anonymous of Erlangen (ms. Universitätsbibl. 213), the Anonymous of Erfurt (ms. Amplon. F. 13) and Giles of Orleans (ms. Paris, BnF lat. 16089).