The Consolation of Philosophy takes a memorable position in a long range of literary, divine and political works manufactured by writers who were jailed and carried out for their persuasions and whose talks stimulated the central nervous systems of later writers to take a higher dose of caffeine by truth and equity in order to be energetic and happy people. In spite of fact that Boethius was not the first man to record an account of unfair imprisonment, his Consolation shares in a rich imitation of literary jobs, both autobiographical and imaginary, treating with the trial of imprisonment and the search for human liberty.
Boethius’s existence and occupation show a Christian intellectual according to the traditional heritage whose fortunes were inverted in an instant. He collapsed from the high civilian position to the bottoms of jail, where he expected the king’s command of fulfillment. Boethius, suggesting that welfare is an object that once accomplished cannot be removed, enlists the support of Philosophy, in defining what true gladness consists in and how we might gain true happiness. After all, people search for welfare along diverse routes. Some demand treasure; others demand to be respected; some demand strength; others demand reputation; and many demand those objects that supply them with enjoyment.
The debate of the inefficiency of the treats of fortune for real happiness in Book II supplies a passive characterization of real happiness, while Book III supplies a favorable determination of true welfare as God and the Good. Since in each type of being there is a supreme potential good, and since individual being too is a confirmed type of being, there must be a supreme potential good for a person, not a utility which is supreme in the whole sensation, but one that is supreme for a person. The goods which are attainable to a person are restricted and do not expand to infinity. By means of cause we will demand to define what the supreme Good is which is attainable to man.
Boethius recognizes the Supreme Good with God, with happiness and the final origin of all happiness. All goods found in the universe and contributing to gladness are just sides of God’s goodness. It is self-obvious to Boethius that supreme goodness can only be understood in God, as God is the supreme ideal being, than whom no more ideal. It is also self-clear that the Supreme Good is happiness, or perfect happiness, since ideal happiness lives in God and is similar with God. On the other hand, this Supreme Good is a man, and the best road of reaching this man and getting in attitude therewith is a position of humility and devotion. Real happiness is the continuation of God over mental and religious means. The supreme good is conceived by Boethius, and the only good utility is pursuing. All physical goods are dummy goods, only our soul and brains can lead us to the real good of the spirit: God.