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This moreover is the ground for believing that pleasures vary in specific quality. For we feel that different kinds of things must have a different sort of perfection. We see this to be so with natural organisms and the productions of art, such as animals, trees, a picture, a statue, a house, a piece of furniture. Similarly we think that that which perfects one kind of activity must differ in kind from that which perfects another kind. [2] Now the activities of the intellect differ from those of the senses, and from1 one another, in kind: so also therefore do the pleasures that perfect them.

This may also be seen from the affinity which exists between the various pleasures and the activities which they perfect. For an activity is augmented by the pleasure that belongs to it; since those who work with pleasure always work with more discernment and with greater accuracy—for instance, students who are fond of geometry become proficient in it, and grasp its various problems better, and similarly lovers of music, architecture or the other arts make progress in their favorite pursuit because they enjoy it. An activity then is augmented by its pleasure; and that which augments a thing must be akin to it. But things that are akin to things of different kinds must themselves differ in kind. [3] A still clearer proof may be drawn from the hindrance that activities receive from the pleasure derived from other activities. For instance, persons fond of the flute cannot give their attention to a philosophical discussion when they overhear someone playing the flute, because they enjoy music more than the activity in which they are engaged; therefore the pleasure afforded by the music of the flute impairs the activity of study. [4] The same thing occurs in other cases when a man tries to do two things at once; the pleasanter activity drives out the other, the more so if it is much more pleasant, until the other activity ceases altogether. Hence, when we enjoy something very much, we can hardly do anything else; and when we find a thing only mildly agreeable, we turn to some other occupation; for instance, people who eat sweets at the theater do so especially when the acting is bad. [5] And since our activities are sharpened, prolonged and improved by their own pleasure, and impaired by the pleasures of other activities, it is clear that pleasures differ widely from each other. In fact alien pleasures have almost the same effect on the activities as their own pains2; since, when an activity causes pain, this pain destroys it, for instance, if a person finds writing or doing sums unpleasant and irksome; for he stops writing or doing sums, because the activity is painful. Activities then are affected in opposite ways by the pleasures and the pains that belong to them, that is to say, those that are intrinsically due to their exercise. Alien pleasures, as has been said, have very much the same effect as pain, for they destroy an activity, only not to the same degree. [6]

Again, since activities differ in moral value, and some are to be adopted, others to be avoided, and others again are neutral, the same is true also of their pleasures: for each activity has a pleasure of its own. Thus the pleasure of a good activity is morally good, that of a bad one morally bad; for even desires for noble things are praised and desires for base things blamed; but the pleasures contained in our activities are more intimately connected with them than the appetites which prompt them, for the appetite is both separate in time and distinct in its nature from the activity, whereas the pleasure is closely linked to the activity, indeed so inseparable from it as to raise a doubt whether the activity is not the same thing as the pleasure. [7] However, we must not regard pleasure as really being a thought or a sensation—indeed this is absurd, though because they are inseparable they seem to some people to be the same.

As then activities are diverse, so also are their pleasures. Sight excels touch in purity, and hearing and smell excel taste; and similarly the pleasures of the intellect excel in purity the pleasures of sensation, while the pleasures of either class differ among themselves in purity. [8]

And it is thought that every animal has its own special pleasure, just as it has its own special function: namely, the pleasure of exercising that function. This will also appear if we consider the different animals one by one: the horse, the dog, man, have different pleasures—as Heracleitus says, an ass would prefer chaff to gold, since to asses food gives more pleasure than gold. Different species therefore have different kinds of pleasures. On the other hand it might be supposed that there is no variety among the pleasures of the same species. [9] But as a matter of fact in the human species at all events there is a great diversity of pleasures. The same things delight some men and annoy others, and things painful and disgusting to some are pleasant and attractive to others. This also holds good of things sweet to the taste: the same things do not taste sweet to a man in a fever as to one in good health; nor does the same temperature feel warm to an invalid and to a person of robust constitution. The same holds good of other things as well. [10]

But we hold that in all such cases the thing really is what it appears to be to the good man. And if this rule is sound, as it is generally held to be, and if the standard of everything is goodness, or the good man, qua good, then the things that seem to him to be pleasures are pleasures, and the things he enjoys are pleasant. Nor need it cause surprise that things disagreeable to the good man should seem pleasant to some men; for mankind is liable to many corruptions and diseases, and the things in question are not really pleasant, but only pleasant to these particular persons, who are in a condition to think them so. [11]

It is therefore clear that we must pronounce the admittedly disgraceful pleasures not to be pleasures at all, except to the depraved.

But among the pleasures considered respectable, which class of pleasures or which particular pleasure is to be deemed the distinctively human pleasure? Perhaps this will be clear from a consideration of man's activities. For pleasures correspond to the activities to which they belong; it is therefore that pleasure, or those pleasures, by which the activity, or the activities, of the perfect and supremely happy man are perfected, that must be pronounced human in the fullest sense. The other pleasures are so only in a secondary or some lower degree, like the activities to which they belong.

1 A variant reading gives ‘and these [sc. the activities of the senses] from one another.’

2 i.e., the special pain accompanying a particular activity when it functions badly or in relation to a bad object.

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