 In the end, however, he palliates the differences, leaving the possibility for some way to harmonize the two (1178a30). The differences between the two lives are rooted in the different aspects of the soul. Moral virtues belong to the appetites and desires of the sensory soul – the part obviously associated with the active political life, when its activities are brought under the guidance and control of excellent practical thought and judgment. The “highest” virtues, those belonging to the scientific or philosophical intellect, belong to theoretical reason. To concentrate on these activities one must be appropriately disengaged from active political life. While the latter description leads Aristotle to portray as possible a kind of human life that partakes of divine detachment (1178b5 ff), finally human life is an indissolvable composite of intellect, reason, sensation, desires, and appetites. For Aristotle, strictly speaking, happiness simply is the exercise of the highest virtues, those of theoretical reason and understanding. But even persons pursuing those activities as their highest good, and making them central to their lives, will need to remain connected to daily life, and even to political affairs in the community in which they live. Hence, they will possess and exercise the moral virtues and those of practical thought, as well as those other, higher, virtues, throughout their lives. Clearly, this conception of happiness does not hold all virtue, moral and intellectual, to be of equal value. Rather, Aristotle means the intellectual virtue of study and contemplation to be the dominant part of happiness. However, problems remains since we can understand dominance in two ways. In the first version, the activity of theoretical contemplation is the sole, exclusive component of happiness and the exercise of the moral virtues and practical wisdom is an instrumental means to happiness, but not integral to it. The problem with this version of dominance is that it undermines what Aristotle has said about the intrinsic value of the virtuous activity of politically and socially engaged human beings, including friendship. In a second version of dominance, we might understand contemplation to be the principal, but not exclusive, constituent of happiness. The problem with this version of dominance lies in integrating such apparently incompatible activities into a coherent life. If we give the proper weight to the divine good of theoretical contemplation it may leave us little interest in the virtuous pursuits of the moral goods arising from our political nature, except, again, as means for establishing and maintaining the conditions in which we may contemplate.