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but you cannot be pleased quickly, nor yet more quickly than somebody else, as you can walk, grow, etc., more quickly than somebody else. It is possible to pass into a pleasurable state quickly or slowly, but not to function in that state—i.e. to feel pleasure—quickly. [5] And (b) in what sense can pleasure be a process of generation? We do not think that any chance thing can be generated from any other chance thing, but that a thing at its dissolution is resolved into that from which it is generated; and if pleasure is the generation of something, pain is the destruction of that thing. [6] Also (c) they say1 that pain is a deficiency of the natural state and pleasure is its replenishment. But these are bodily experiences. Now if pleasure is a replenishment of the natural state, the pleasure will be felt by the thing in which the replenishment takes place. Therefore it is the body that feels pleasure. But this does not seem to be the case. Therefore pleasure is not a process of replenishment, though while replenishment takes place, a feeling of pleasure may accompany it, just as a feeling of pain may accompany a surgical operation.2 The belief that pleasure is a replenishment seems to have arisen from the pains and pleasures connected with food: here the pleasure does arise from a replenishment, and is preceded by the pain of a want. [7] But this is not the case with all pleasures: the pleasures of knowledge, for example, have no antecedent pain; nor have certain of the pleasures of sense, namely those whose medium is the sense of smell, as well as many sounds and sights; and also memories and hopes. If these are processes of generation, generation of what?

1 Plat. Phileb. 31e-32b, Plat. Phileb. 42c.

2 i.e., we do not say a cut is a pain, but it is accompanied by pain.

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