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The arguments (1) (b) that the temperate man avoids pleasure, and (1) (c) that the prudent man pursues freedom from pain, and (1) (f) that animals and children pursue pleasure, are all met by the same reply. It has been explained1 how some pleasures are absolutely good, and how not all pleasures are good.2 Now it is those pleasures which are not absolutely good that both animals and children pursue, and it is freedom from pain arising from the want of those pleasures that the prudent man pursues3: that is, the pleasures that involve desire and pain, namely the bodily pleasures (for these are of that nature) , or their excessive forms, in regard to which Profligacy is displayed. That is why the temperate man avoids excessive bodily pleasures: for even the temperate man has pleasures.

1 Cf. 4.5.

2 i.e., not good absolutely or in themselves, though good (in moderation) as means to life: the ‘necessary’ and ‘neutral’ pleasures of 4.2,5.

3 i.e., the prudent man both satisfies his natural desire for the bodily pleasures in moderation, and trains himself not to mind their absence; but does both not for the sake of pleasure, but to avoid the disturbance of pain.

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