Nicomachean Ethics by Aristotle (little readers .TXT) 📕

previous pain involved in the pleasures of the mathematician, nor among the sensuous pleasures in those of smell, nor, again, in many kinds of sights and sounds, nor in memories and hopes. What is there, then, of which these pleasures are the becoming? Here there is nothing lacking that can be replenished.

To those, again, who [in order to show that pleasure is not good] adduce the disgraceful kinds of pleasure we might reply that these things are not pleasant. Though they be pleasant to ill-conditioned persons, we must not therefore hold them to be pleasant except to them; just as we do not hold that to be wholesome, or sweet, or bitter, which is wholesome, sweet, or bitter to the sick man, or that to be white which appears white to a man with ophthalmia.

Or, again, we might reply that these pleasures are desirable, but not when derived from these sources, just as it is desirable to be rich, but not at the cost of treachery, and desirable to be in health, but not at the cost of eating any kind of abominable food.

Or we might say that the pleasures are specifically different. The pleasures derived from noble sources are different from those derived from base sources, and it is impossible to feel the just man’s pleasure without being just, or the musical man’s pleasure without being musical, and so on with the rest.

The distinction drawn between the true friend and the flatterer seems to show either that pleasure is not good, or else that pleasures differ in kind. For the former in his intercourse is thought to have the good in view, the latter pleasure: and while we blame the latter, we praise the former as having a different aim in his intercourse.

Again, no one would choose to live on condition of having a child’s intellect all his life, though he were to enjoy in the highest possible degree all the pleasures of a child; nor choose to gain enjoyment by the performance of some extremely disgraceful act, though he were never to feel pain.

There are many things, too, which we should care for, even though they brought no pleasure, as sight, memory, knowledge, moral and intellectual excellence. Even if we grant that pleasure necessarily accompanies them, this does not affect the question; for we should choose them even if no pleasure resulted from them.

It seems to be evident, then, that pleasure is not the good, nor are all pleasures desirable, but that some are desirable, differing in kind, or in their sources, from those that are not desirable. Let this be taken then as a sufficient account of the current opinions about pleasure and pain.

IV

As to the nature or quality of pleasure, we shall more readily discover it if we make a fresh start as follows:

Vision seems to be perfect or complete at any moment; for it does not lack anything which can be added afterwards to make its nature complete. Pleasure seems in this respect to resemble vision; for it is something whole and entire, and it would be impossible at any moment to find a pleasure which would become complete by lasting longer.

Therefore pleasure is not a motion; for every motion requires time and implies an end (e.g. the motion of building), and is complete when the desired result is produced⁠—either in the whole time therefore, or in this final moment of it. But during the progress of the work all the motions are incomplete, and specifically different from the whole motion and from each other; the fitting together of the stones is different from the fluting of the pillar, and both from the building of the temple. The building of the temple is complete; nothing more is required for the execution of the plan. But the building of the foundation and of the triglyph are incomplete; for each is the building of a part only. These motions, then, are specifically different from one another, and it is impossible to find a motion whose nature is complete at any moment⁠—it is complete, if at all, only in the whole time.

It is the same also with walking and the other kinds of locomotion. For though all locomotion is a motion from one place to another, yet there are distinct kinds of locomotion, as flying, walking, leaping, etc. Nay, not only so, but even in walking itself there are differences, for the whence and whither are not the same in the entire course and in a portion of the course, or in this portion and in that, nor is crossing this line the same as crossing that; for you do not cross a line simply, but a line that is in a given place, and this line is in a different place from that I must refer to my other works247 for a detailed discussion of motion; but it seems that it is not complete at any moment, but that its several parts are incomplete, and that they are specifically different from one another, the whence and whither being a specific difference.

Pleasure, on the other hand, is complete in its nature at any moment. It is evident, therefore, that these two must be distinct from each other, and that pleasure must be one of the class of whole and complete things. And this would also seem to follow from the fact that though duration is necessary for motion, it is not necessary for pleasure⁠—for a momentary pleasure is something whole and entire.

From these considerations it is plain that they are wrong in saying that pleasure is a motion or a coming into being. For these terms are not applied to every thing, but only to those things that are divisible into parts and are not wholes. We cannot speak of the coming into being of vision, or of a mathematical point, or of unity; nor is any one of them a motion or a coming into being. And these