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But the following considerations will show that these arguments are not conclusive to
prove (1) that pleasure is not a good at all, nor (3)
that it is not the Supreme Good.
(1) (a) In the first place (i.)
‘the good’ has two meanings: it means both that which is good
absolutely, and that which is good for somebody, or relatively. Consequently the term
‘good’ has the same double meaning when applied to men's natures and
dispositions; and therefore also when applied to movements and to processes. Also those
processes which are thought to be bad will in some cases, though bad absolutely, be not
bad relatively, but in fact desirable for a particular person, or in other cases, though
not even desirable generally for the particular person, nevertheless desirable for him in
particular circumstances and for a short time, although not really desirable. And some
such processes1 are not really pleasures at all, but only
seem to be so: I mean the painful processes that are undergone for their curative effects,
for instance, treatment applied to the sick.
1 Certain ‘felt processes towards a natural state’ (9.4) , which are obviously not good, are not really pleasant either.
Aristotle in 23 Volumes, Vol. 19, translated by H. Rackham. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1934.
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