He professed to be a practical philosopher, to be more concerned about the uses of knowledge than about knowledge itself, and to subordinate everything to some purpose; by way of protest against the theoretic hair-splitting and verbal subtleties of his predecessors.

Even more than in Ethics, he found in Politics his proper sphere.

He was the staunchest upholder of the Papal Supremacy, which, after long struggles, was about to be established at its greatest height, before presiding at the opening of the most brilliant period of scholasticism.
In the _Policraticus_ especially, but also in his other works, the foundations and provisions of his moral system are found.

He has no distinction to draw in Ethics between theology and philosophy, but uses Scripture and observation alike, though Scripture always in the final appeal.

Of philosophizing, the one final aim, as also of existence, is Happiness; the question, of questions, how it is to be attained.
Happiness is not pleasure, nor possession, nor honour, but consists in following the path of virtue.