At the end of Nicomachean Ethics Aristotle establishes a direct relation between εὐδαιμονία and the activity of theoretical contemplation. According to Thomas Nagel, that situation originates two interpretative perspectives of εὐδαιμονία: a comprehensive account and an intellectualist one. The last one determines εὐδαιμονία as the activity of the most divine part of man as a result of theoretical contemplation. On the other hand, the comprehensive account involves the full range of human life and action. This paper argues in favor with the importance of considering εὐδαιμονία as a result of an ethical, political, economical and sociological viewpoint throughout Nicomachean Ethics. While this essay recognizes elements to support the intellectualist perspective, it considers if we defend it, an interpretation where Aristotle's practical reason turns to the metaphysical position in Plato's ethics will follows as a consequence.