 In 1277, several philosophical theses concerning human happiness and the good life were condemned: that happiness is to be had in this life and not in another (art. 176), that there is no better state (of life) than studying philosophy (art. 40). These articles were apparently directed at masters of arts at the university of Paris, among them Siger of Brabant and Boethius of Dacia. As we know from fragments of Siger’s treatise On Happiness (De felicitate), he embraces Averroes’ thesis that all intellects are made blessed through the conjunction with the active intellect. In Siger’s interpretation, human beings in such a state think God by an intellection which is God himself. There are many indications that Siger was convinced that the knowledge of the separate substances and thus the attaining of human happiness is possible in this life (Steel 2001, 227–231). Boethius of Dacia is also convinced that human happiness can be reached in this life, which is a happiness proportioned to human capacities, whereas the highest kind of happiness as such is reserved to the afterlife (in his treatise De summo bono). Boethius appears to be inspired by Arabic theories of intellectual ascension, but does not endorse a theory of conjunction, as does Siger. His conviction that the philosopher’s life is the only true life echoes the very self-confident and elitist stance taken by the major Arabic philosophers.