Nicomachean Ethics

by Aristotle

  The presence of friends, then, seems desirable in all circumstances.

  Does it not follow, then, that, as for lovers the sight of the beloved is the thing they love most, and they prefer this sense to the others because on it love depends most for its being and for its origin, so for friends the most desirable thing is living together? For friendship is a partnership, and as a man is to himself, so is he to his friend; now in his own case the consciousness of his being is desirable, and so therefore is the consciousness of his friend's being, and the activity of this consciousness is produced when they live together, so that it is natural that they aim at this. And whatever existence means for each class of men, whatever it is for whose sake they value life, in that they wish to occupy themselves with their friends; and so some drink together, others dice together, others join in athletic exercises and hunting, or in the study of philosophy, each class spending their days together in whatever they love most in life; for since they wish to live with their friends, they do and share in those things which give them the sense of living together. Thus the friendship of bad men turns out an evil thing (for because of their instability they unite in bad pursuits, and besides they become evil by becoming like each other), while the friendship of good men is good, being augmented by their companionship; and they are thought to become better too by their activities and by improving each other; for from each other they take the mould of the characteristics they approve-whence the saying 'noble deeds from noble men'.-So much, then, for friendship; our next task must be to discuss pleasure.

  BOOK X

  AFTER these matters we ought perhaps next to discuss pleasure. For it is thought to be most intimately connected with our human nature, which is the reason why in educating the young we steer them by the rudders of pleasure and pain; it is thought, too, that to enjoy the things we ought and to hate the things we ought has the greatest bearing on virtue of character. For these things extend right through life, with a weight and power of their own in respect both to virtue and to the happy life, since men choose what is pleasant and avoid what is painful; and such things, it will be thought, we should least of all omit to discuss, especially since they admit of much dispute. For some say pleasure is the good, while others, on the contrary, say it is thoroughly bad-some no doubt being persuaded that the facts are so, and others thinking it has a better effect on our life to exhibit pleasure as a bad thing even if it is not; for most people (they think) incline towards it and are the slaves of their pleasures, for which reason they ought to lead them in the opposite direction, since thus they will reach the middle state. But surely this is not correct. For arguments about matters concerned with feelings and actions are less reliable than facts: and so when they clash with the facts of perception they are despised, and discredit the truth as well; if a man who runs down pleasure is once seen to be alming at it, his inclining towards it is thought to imply that it is all worthy of being aimed at; for most people are not good at drawing distinctions. True arguments seem, then, most useful, not only with a view to knowledge, but with a view to life also; for since they harmonize with the facts they are believed, and so they stimulate those who understand them to live according to them.-Enough of such questions; let us proceed to review the opinions that have been expressed about pleasure.

  Eudoxus thought pleasure was the good because he saw all things, both rational and irrational, aiming at it, and because in all things that which is the object of choice is what is excellent, and that which is most the object of choice the greatest good; thus the fact that all things moved towards the same object indicated that this was for all things the chief good (for each thing, he argued, finds its own good, as it finds its own nourishment); and that which is good for all things and at which all aim was the good. His arguments were credited more because of the excellence of his character than for their own sake; he was thought to be remarkably self-controlled, and therefore it was thought that he was not saying what he did say as a friend of pleasure, but that the facts really were so. He believed that the same conclusion followed no less plainly from a study of the contrary of pleasure; pain was in itself an object of aversion to all things, and therefore its contrary must be similarly an object of choice. And again that is most an object of choice which we choose not because or for the sake of something else, and pleasure is admittedly of this nature; for no one asks to what end he is pleased, thus implying that pleasure is in itself an object of choice. Further, he argued that pleasure when added to any good, e.g. to just or temperate action, makes it more worthy of choice, and that it is only by itself that the good can be increased.

  This argument seems to show it to be one of the goods, and no more a good than any other; for every good is more worthy of choice along with another good than taken alone. And so it is by an argument of this kind that Plato proves the good not to be pleasure; he argues that the pleasant life is more desirable with wisdom than without, and that if the mixture is better, pleasure is not the good; for the good cannot become more desirable by the addition of anything to it. Now it is clear that nothing else, any more than pleasure, can be the good if it is made more desirable by the addition of any of the things that are good in themselves. What, then, is there that satisfies this criterion, which at the same time we can participate in? It is something of this sort that we are looking for. Those who object that that at which all things aim is not necessarily good are, we may surmise, talking nonsense. For we say that that which every one thinks really is so; and the man who attacks this belief will hardly have anything more credible to maintain instead. If it is senseless creatures that desire the things in question, there might be something in what they say; but if intelligent creatures do so as well, what sense can there be in this view? But perhaps even in inferior creatures there is some natural good stronger than themselves which aims at their proper good.

  Nor does the argument about the contrary of pleasure seem to be correct. They say that if pain is an evil it does not follow that pleasure is a good; for evil is opposed to evil and at the same time both are opposed to the neutral state-which is correct enough but does not apply to the things in question. For if both pleasure and pain belonged to the class of evils they ought both to be objects of aversion, while if they belonged to the class of neutrals neither should be an object of aversion or they should both be equally so; but in fact people evidently avoid the one as evil and choose the other as good; that then must be the nature of the opposition between them.

  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, 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, 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, if in fact some pleasures are unmixed and others mixed. Again, just as health admits of degrees without being indeterminate, 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 assume that the good is perfect while movements and comings into being are imperfect, 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. 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, 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, 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, though one would be pleased when replenishment was taking place, just as one would be pained if one was being operated on. 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, 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, 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, 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 the pleasure of the just man without being just, nor that of the musical man without being musical, 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. 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, 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, and that some pleasures are desirable in themselves, differing in kind or in their sources from the others. So much for the things that are said about pleasure and pain.

  What pleasure is, or what kind of thing it is, will become plainer if we take up the question aga from the beginning. 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, 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), 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. For if locomotion is a movement from 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. We have discussed movement with precision in another work, but it seems that it is not complete at any and every time, but that the many movements are incomplete and different in kind, 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, 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, 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, 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, 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, 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.

  How, then, is it that no one is continuously pleased? Is it that we grow weary? Certainly all human beings are incapable of continuous activity. Therefore pleasure also is not continuous; for it accompanies activity. 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 peopl
e 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, 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, 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, since without activity pleasure does not arise, and every activity is completed by the attendant pleasure.

  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, 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.