 True individual happiness, as al-Farabi sees it, thus turns out to be a peculiar blend of Aristotelian, Platonic, and Neoplatonic elements. It simultaneously embraces the idea of the individual felicity attained by the philosophers, the notion of a purification and, ultimately, deification of the human soul, and a theory of intellect which largely intertwines cosmic and epistemic dimensions. While the just-quoted passage from the Perfect State shows that, beyond the knowledge of certain things, particular actions must be performed as a precondition for the attainment of individual happiness, al-Farabi’s emphasis on cognition cannot be overestimated. For, whatever he has in mind regarding activities, from the above it is clear that the human telos is located at the level of rationality. Happiness, consequently, consists in the as-perfect-as-possible assimilation of the human soul to the active intellect, whose unique activity is thinking.