Nicomachean Ethics by Aristotle (little readers .TXT) 📕

motive in taking pleasure, it being understood that pleasure is in itself desirable.

Again, he argued that any good thing whatsoever is made more desirable by the addition of pleasure, e.g. just or temperate conduct; but it can only be by the good that the good is increased.

Now, this last argument seems indeed to show that pleasure is a good thing, but not that it is one whit better than any other good thing; for any good thing is more desirable with the addition of another good thing than by itself.

Nay, Plato actually employs a similar argument to show that pleasure is not the good. “The pleasant life,” he says, “is more desirable with wisdom than without: but if the combination of the two be better, pleasure itself cannot be the good; for no addition can make the good more desirable.” And it is equally evident that, if any other thing be made more desirable by the addition of one of the class of things that are good in themselves, that thing cannot be the good. What good is there, then, which is thus incapable of addition, and at the same time such that men can participate in it? For that is the sort of good that we want.

But those who maintain, on the contrary, that what all desire is not good, surely talk nonsense. What all men think, that, we say, is true. And to him who bids us put no trust in the opinion of mankind, we reply that we can scarce put greater trust in his opinion. If it were merely irrational creatures that desired these things, there might be something in what he says; but as rational beings also desire them, how can it be anything but nonsense? Indeed, it may be that even in inferior beings there is some natural principle of good stronger than themselves, which strives after their proper good.

Again, what the adversaries of Eudoxus say about his argument from the nature of the opposite of pleasure, does not seem to be sound. They say that, though pain be bad, yet it does not follow that pleasure is good; for one bad thing may be opposed to another bad thing, and both to a third thing which is different from either,245 Now, though this is not a bad remark, it does not hold true in the present instance. For if both were bad, both alike ought to be shunned, or if neither were bad, neither should be shunned, or, at least, one no more than the other: but, as it is, men evidently shun the one as bad and choose the other as good; they are, in fact, therefore, opposed to one another in this respect.

III

Again, even though pleasure is not a quality, it does not follow that it is not a good thing. The exercise of virtue, happiness itself, is not a quality.

It is objected, again, that the good is determinate, while pleasure is indeterminate, because it admits of a more and a less.

Now, if they say this because one may be more or less pleased, then the same thing may be said of justice and the other virtues; for it is plain that, with regard to them, we speak of people as being and showing themselves more or less virtuous: some men are more just and more brave than others, and it is possible to act more or less justly and temperately.

But if they mean that one pleasure may be more or less of a pleasure than another, I suspect that they miss the real reason when they say it is because some are pure and some are mixed. Why should it not be the same with pleasure as with health, which, though something determinate, yet allows of more and less? For the due proportion of elements [which constitutes health] is not the same for all, nor always the same for the same person, but may vary within certain limits without losing its character, being now more and now less truly health. And it may be the same with pleasure.

Again, assuming that the good is complete, while motion and coming into being are incomplete, they try to show that pleasure is a motion and a coming into being.

But they do not seem to be right even in saying that it is a motion: for every motion seems necessarily to be quick or slow, either absolutely, as the motion of the universe, or relatively; but pleasure is neither quick nor slow. It is, indeed, possible to be quickly pleased, as to be quickly angered; the feeling, however, cannot be quick, even relatively, as can walking and growing, etc. The passage to a state of pleasure, then, may be quick or slow, but the exercise of the power, i.e. the feeling of pleasure, cannot be quick.

Again, how can pleasure be a coming into being?

It seems that it is not possible for anything to come out of just anything, but what a thing comes out of, that it is resolved into. Pain, then, must be the dissolution of that whose coming into being is pleasure. Accordingly, they maintain that pain is falling short of the normal state, pleasure its replenishment.

But these are bodily processes. If, then, pleasure be the replenishment of the normal state, that in which the replenishment takes place, i.e. the body, must be that which is pleased. But this does not seem to be the case. Pleasure, therefore, is not a replenishment, but while the process of replenishment is going on we may be pleased, and while the process of exhaustion is going on we may be pained.246

This view of pleasure seems to have been suggested by the pleasures and pains connected with nutrition; for there it is true that we come into a state of want, and, after previous pain, find pleasure in replenishment. But this is not the case with all pleasures; for there is no