3 Nor again, if pleasure is not a quality, does it follow that it is not a good; for the activities of virtue are not qualities either, nor is happiness.
They say,4 (15) however, that the good is determinate, while pleasure is indeterminate, because it admits of degrees. Now if it is from the feeling of pleasure that they judge thus, the same will be true of justice and the other virtues, in respect of which we plainly say that people of a certain character are so more or less, and act more or less in accordance with these virtues; for people may be more just or brave, (20) and it is possible also to act justly or temperately more or less. But if their judgement is based on the various pleasures, surely they are not stating the real cause,5 if in fact some pleasures are unmixed and others mixed. Again, just as health admits of degrees without being indeterminate, (25) why should not pleasure? The same proportion is not found in all things, nor a single proportion always in the same thing, but it may be relaxed and yet persist up to a point, and it may differ in degree. The case of pleasure also may therefore be of this kind.
Again, they assume6 that the good is perfect while movements and comings into being are imperfect, (30) and try to exhibit pleasure as being a movement and a coming into being. But they do not seem to be right even in saying that it is a movement. For speed and slowness are thought to be proper to every movement, and if a movement, e. g. that of the heavens, has not speed or slowness in itself, it has it in relation to something else; but of pleasure neither of these things is true. For while we may become pleased quickly as we may become angry quickly, we cannot be pleased quickly, not even in relation to some one else, while we can walk, or grow, or the like, quickly. [1173b] While, then, we can change quickly or slowly into a state of pleasure, we cannot quickly exhibit the activity of pleasure, i. e. be pleased. Again, how can it be a coming into being? It is not thought that any chance thing can come out of any chance thing, (5) but that a thing is dissolved into that out of which it comes into being; and pain would be the destruction of that of which pleasure is the coming into being.
They say, too,7 that pain is the lack of that which is according to nature, and pleasure is replenishment. But these experiences are bodily. If then pleasure is replenishment with that which is according to nature, that which feels pleasure will be that in which the replenishment takes place, i. e. the body; but that is not thought to be the case; therefore the replenishment is not pleasure, (10) though one would be pleased when replenishment was taking place, just as one would be pained if one was being operated on.8 This opinion seems to be based on the pains and pleasures connected with nutrition; on the fact that when people have been short of food and have felt pain beforehand they are pleased by the replenishment. But this does not happen with all pleasures; for the pleasures of learning and, (15) among the sensuous pleasures, those of smell, and also many sounds and sights, and memories and hopes, do not presuppose pain. Of what then will these be the coming into being? There has not been lack of anything of which they could be the supplying anew.
In reply to those who bring forward the disgraceful pleasures one may say that these are not pleasant; if things are pleasant to people of vicious constitution, (20) we must not suppose that they are also pleasant to others than these, just as we do not reason so about the things that are wholesome or sweet or bitter to sick people, or ascribe whiteness to the things that seem white to those suffering from a disease of the eye. Or one might answer thus—that the pleasures are desirable, (25) but not from these sources, as wealth is desirable, but not as the reward of betrayal, and health, but not at the cost of eating anything and everything. Or perhaps pleasures differ in kind; for those derived from noble sources are different from those derived from base sources, and one cannot get the pleasure of the just man without being just, nor that of the musical man without being musical, (30) and so on.
The fact, too, that a friend is different from a flatterer seems to make it plain that pleasure is not a good or that pleasures are different in kind; for the one is thought to consort with us with a view to the good, the other with a view to our pleasure, and the one is reproached for his conduct while the other is praised on the ground that he consorts with us for different ends. [1174a] And no one would choose to live with the intellect of a child throughout his life, however much he were to be pleased at the things that children are pleased at, nor to get enjoyment by doing some most disgraceful deed, though he were never to feel any pain in consequence. And there are many things we should be keen about even if they brought no pleasure, (5) e. g. seeing, remembering, knowing, possessing the virtues. If pleasures necessarily do accompany these, that makes no odds; we should choose these even if no pleasure resulted. It seems to be clear, then, that neither is pleasure the good nor is all pleasure desirable, (10) and that some pleasures are desirable in kind or in their sources from the others. So much for the things that are said about pleasure and pain.
4 What pleasure is, or what kind of thing it is, will become plainer if we take up the question again from the beginning. (15) Seeing seems to be at any moment complete, for it does not lack anything which coming into being later will complete its form; and pleasure also seems to be of this nature. For it is a whole, and at no time can one find a pleasure whose form will be completed if the pleasure lasts longer. For this reason, too, it is not a movement. For every movement (e. g. that of building) takes time and is for the sake of an end, (20) and is complete when it has made what it aims at. It is complete, therefore, only in the whole time or at that final moment. In their parts and during the time they occupy, all movements are incomplete, and are different in kind from the whole movement and from each other. For the fitting together of the stones is different from the fluting of the column, and these are both different from the making of the temple; and the making of the temple is complete (for it lacks nothing with a view to the end proposed), (25) but the making of the base or of the triglyph is incomplete; for each is the making of only a part. They differ in kind, then, and it is not possible to find at any and every time a movement complete in form, but if at all, only in the whole time. So, too, in the case of walking and all other movements. (30) For if locomotion is a movement from here to there, it, too, has differences in kind—flying, walking, leaping, and so on. And not only so, but in walking itself there are such differences; for the whence and whither are not the same in the whole racecourse and in a part of it, nor in one part and in another, nor is it the same thing to traverse this line and that; for one traverses not only a line but one which is in a place, and this one is in a different place from that. [1174b] We have discussed movement with precision in another work,9 but it seems that it is not complete at any and every time, but that the many movements are incomplete and different in kind, (5) since the whence and whither give them their form. But of pleasure the form is complete at any and every time. Plainly, then, pleasure and movement must be different from each other, and pleasure must be one of the things that are whole and complete. This would seem to be the case, too, from the fact that it is not possible to move otherwise than in time, but it is possible to be pleased; for that which takes place in a moment is a whole.
From these considerations it is clear, too, that these thinkers are not right in saying there is a movement or a coming into being of pleasure. For these cannot be ascribed to all things, (10) but only to those that are divisible and not wholes; there is no coming into being of seeing nor of a point nor of a unit, nor is any of these a movement or coming into being; therefore there is no movement or coming into being of pleasure either; for it is a whole.
Since every sense is active in relation to its object, (15) and a sense which is in good condition acts perfectly in relation to the most beautiful of its objects (for perfect activity seems to be ideally of this nature; whether we say that it is active, or the organ in which it resides, may be assumed to be immaterial), it follows that in the case of each sense the best activity is that of the best-conditioned organ in relation to the finest of its
objects. And this activity will be the most complete and pleasant. For, while there is pleasure in respect of any sense, (20) and in respect of thought and contemplation no less, the most complete is pleasantest, and that of a well-conditioned organ in relation to the worthiest of its objects is the most complete; and the pleasure completes the activity. But the pleasure does not complete it in the same way as the combination of object and sense, (25) both good, just as health and the doctor are not in the same way the cause of a man’s being healthy. (That pleasure is produced in respect to each sense is plain; for we speak of sights and sounds as pleasant. It is also plain that it arises most of all when both the sense is at its best and it is active in reference to an object which corresponds; when both object and perceiver are of the best there will always be pleasure, (30) since the requisite agent and patient are both present.) Pleasure completes the activity not as the corresponding permanent state does, by its immanence, but as an end which supervenes as the bloom of youth does on those in the flower of their age. So long, then, as both the intelligible or sensible object and the discriminating or contemplative faculty are as they should be, the pleasure will be involved in the activity; for when both the passive and the active factor are unchanged and are related to each other in the same way, the same result naturally follows.
[1175a] How, then, is it that no one is continuously pleased? Is it that we grow weary? Certainly all human things are incapable of continuous activity. Therefore pleasure also is not continuous; for it accompanies activity. (5) Some things delight us, when they are new, but later do so less, for the same reason; for at first the mind is in a state of stimulation and intensely active about them, as people are with respect to their vision when they look hard at a thing, but afterwards our activity is not of this kind, but has grown relaxed; for which reason the pleasure also is dulled.
One might think that all men desire pleasure because they all aim at life; life is an activity, (10) and each man is active about those things and with those faculties that he loves most; e. g. the musician is active with his hearing in reference to tunes, the student with his mind in reference to theoretical questions, (15) and so on in each case; now pleasure completes the activities, and therefore life, which they desire. It is with good reason, then, that they aim at pleasure too, since for every one it completes life, which is desirable. But whether we choose life for the sake of pleasure or pleasure for the sake of life is a question we may dismiss for the present. For they seem to be bound up together and not to admit of separation, (20) since without activity pleasure does not arise, and every activity is completed by the attendant pleasure.
5 For this reason pleasures seem, too, to differ in kind. For things different in kind are, we think, completed by different things (we see this to be true both of natural objects and of things produced by art, (25) e. g. animals, trees, a painting, a sculpture, a house, an implement); and, similarly, we think that activities differing in kind are completed by things differing in kind. Now the activities of thought differ from those of the senses, and both differ among themselves, in kind; so, therefore, do the, pleasures that complete them.
This may be seen, too, from the fact that each of the pleasures is bound up with the activity it completes. For an activity is intensified by its proper pleasure, (30) since each class of things is better judged of and brought to precision by those who engage in the activity with pleasure; e. g. it is those who enjoy geometrical thinking that become geometers and grasp the various propositions better, and, similarly, those who are fond of music or of building, and so on, (35) make progress in their proper function by enjoying it; so the pleasures intensify the activities, and what intensifies a thing is proper to it, but things different in kind have properties different in kind. [1175b]
This will be even more apparent from the fact that activities are hindered by pleasures arising from other sources. For people who are fond of playing the flute are incapable of attending to arguments if they overhear some one playing the flute, since they enjoy flute-playing more than the activity in hand; so the pleasure connected with flute-playing destroys the activity concerned with argument. (5) This happens, similarly, in all other cases, when one is active about two things at once; the more pleasant activity drives out the other, and if it is much more pleasant does so all the more, so that one even ceases from the other. This is why when we enjoy anything very much we do not throw ourselves into anything else, (10) and do one thing only when we are not much pleased by another; e. g. in the theatre the people who eat sweets do so most when the actors are poor. Now since activities are made precise and more enduring and better by their proper pleasure, and injured by alien pleasures, (15) evidently the two kinds of pleasure are far apart. For alien pleasures do pretty much what proper pains do, since activities are destroyed by their proper pains; e. g. if a man finds writing or doing sums unpleasant and painful, he does not write, or does not do sums, because the activity is painful. So an activity suffers contrary effects from its proper pleasures and pains, (20) i. e. from those that supervene on it in virtue of its own nature. And alien pleasures have been stated to do much the same as pain; they destroy the activity, only not to the same degree.
Now since activities differ in respect of goodness and badness, and some are worthy to be chosen, others to be avoided, and others neutral, (25) so, too, are the pleasures; for to each activity there is a proper pleasure. The pleasure proper to a worthy activity is good and that proper to an unworthy activity bad; just as the appetites for noble objects are laudable, those for base objects culpable. (30) But the pleasures involved in activities are more proper to them than the desires; for the latter are separated both in time and in nature, while the former are close to the activities, and so hard to distinguish from them that it admits of dispute whether the activity is not the same as the pleasure. (Still, pleasure does not seem to be thought or perception—that would be strange; but because they are not found apart they appear to some people the same. (35)) As activities are different, then, so are the corresponding pleasures. [1176a] Now sight is superior to touch in purity, and hearing and smell to taste; the pleasures, therefore, are similarly superior, and those of thought superior to these, and within each of the two kinds some are superior to others.
Each animal is thought to have a proper pleasure, as it has a proper function; viz. that which corresponds to its activity. If we survey them species by species, too, this will be evident; horse, (5) dog, and man have different pleasures, as Heraclitus says ‘asses would prefer sweepings to gold’; for food is pleasanter than gold to asses. So the pleasures of creatures different in kind differ in kind, and it is plausible to suppose that those of a single species do not differ. But they vary to no small extent, in the case of men at least; the same things delight some people and pain others, (10) and are painful and odious to some, and pleasant to and liked by others. This happens, too, in the case of sweet things; the same things do not seem sweet to a man in a fever and a healthy man—nor hot to a weak man and one in good condition. The same happens in other cases. (15) But in all such matters that which appears to the good man is thought to be really so. If this is correct, as it seems to be, and virtue and the good man as such are the measure of each thing, those also will be pleasures which appear so to him, and those things pleasant which he enjoys. If the things he finds tiresome seem pleasant to some one, (20) that is nothing surprising; for men may be ruined and spoilt in many ways; but the things are not pleasant, but only pleasant to these people and to people in this condition. Those which are admittedly disgraceful plainly should not be said to be pleasures, except to a perverted taste; but of those that are thought to be good what kind of pleasure or what pleasure should be said to be that proper to man? Is it not plain from the corresponding activities? The pleasures follow these. (25) Whether, then, the perfect and supremely happy man has one or more activities, the pleasures that perfect these will be said in the strict sense to be pleasures proper to man, and the rest will be so in a sec
ondary and fractional way, as are the activities.
6 Now that we have spoken of the virtues, (30) the forms of friendship, and the varieties of pleasure, what remains is to discuss in outline the nature of happiness, since this is what we state the end of human nature to be. Our discussion will be the more concise if we first sum up what we have said already. We said,10 then, that it is not a disposition; for if it were it might belong to some one who was asleep throughout his life, (35) living the life of a plant, or, again, to some one who was suffering the greatest misfortunes. [1176b] If these implications are unacceptable, and we must rather class happiness as an activity, as we have said before,11 and if some activities are necessary, and desirable for the sake of something else, while others are so in themselves, evidently happiness must be placed among those desirable in themselves, (5) not among those desirable for the sake of something else; for happiness does not lack anything, but is self-sufficient. Now those activities are desirable in themselves from which nothing is sought beyond the activity. And of this nature virtuous actions are thought to be; for to do noble and good deeds is a thing desirable for its own sake.
Pleasant amusements also are thought to be of this nature; we choose them not for the sake of other things; for we are injured rather than benefited by them, since we are led to neglect our bodies and our property. (10) But most of the people who are deemed happy take refuge in such pastimes, which is the reason why those who are ready-witted at them are highly esteemed at the courts of tyrants; they make themselves pleasant companions in the tyrants’ favourite pursuits, (15) and that is the sort of man they want. Now these things are thought to be of the nature of happiness because people in despotic positions spend their leisure in them, but perhaps such people prove nothing; for virtue and reason, from which good activities flow, do not depend on despotic position; nor, if these people, who have never tasted pure and generous pleasure, take refuge in the bodily pleasures, (20) should these for that reason be thought more desirable; for boys, too, think the things that are valued among themselves are the best. It is to be expected, then, that, as different things seem valuable to boys and to men, so they should to bad men and to good. Now, as we have often maintained,12 those things are both valuable and pleasant which are such to the good man; and to each man the activity in accordance with his own disposition is most desirable, (25) and, therefore, to the good man that which is in accordance with virtue. Happiness, therefore, does not lie in amusement; it would, indeed, be strange if the end were amusement, and one were to take trouble and suffer hardship all one’s life in order to amuse oneself. For, (30) in a word, everything that we choose we choose for the sake of something else—except happiness, which is an end. Now to exert oneself and work for the sake of amusement seems silly and utterly childish. But to amuse oneself in order that one may exert oneself, as Anacharsis puts it, seems right; for amusement is a sort of relaxation, and we need relaxation because we cannot work continuously. (35) Relaxation, then, is not an end; for it is taken for the sake of activity.
The Basic Works of Aristotle (Modern Library Classics) Page 153