And (F) if certain pleasures are bad, that does not prevent the chief good from being some pleasure, just as the chief good may be some form of knowledge though certain kinds of knowledge are bad. Perhaps it is even necessary, if each disposition2 has unimpeded activities, that, whether the activity (if unimpeded) of all our dispositions4 or that of some one of them is happiness, this should be the thing most worthy5 of our choice; and this activity is pleasure. Thus the chief good would be some pleasure, though most pleasures might perhaps be bad without qualification. And for this reason all men think that the happy life is pleasant and weave pleasure into their ideal of happiness-and reasonably too; for no activity is perfect when it is impeded3, and happiness is a perfect thing; this is why the happy man needs the goods of the body and external goods, i.e. those of fortune, viz. in order that he may not be impeded in these ways. Those who say that the victim on the rack or the man who falls into great misfortunes is happy if he is good, are, whether they mean to or not, talking nonsense. Now because we need fortune as well as other things, some people think good fortune the same thing as happiness; but it is not that, for even good fortune itself when in excess is an impediment, and perhaps should then be no longer called good fortune; for its limit is fixed6 by reference to happiness.
And indeed the fact that all things, both brutes7 and men, pursue pleasure is an indication of its being somehow the chief good:
No voice is wholly lost that many peoples . . .
But since no one nature or state either is or is thought the best for all, neither do all pursue the same pleasure; yet all pursue pleasure. And perhaps they actually pursue not the pleasure they think they pursue nor that which they would say they pursue, but the same pleasure; for all things have by nature something divine in them. But the bodily pleasures have appropriated the name both because we oftenest steer8 our course for them and because all men share in them; thus because they alone are familiar, men think there are no others.
It is evident also that if pleasure, i.e. the activity of our faculties9, is not a good, it will not be the case that the happy man lives a pleasant life; for to what end should he need pleasure, if it is not a good but the happy man may even live a painful life? For pain is neither an evil nor a good, if pleasure is not; why then should he avoid it? Therefore, too, the life of the good man will not be pleasanter than that of any one else, if his activities are not more pleasant.
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1 essentially | |
adv.本质上,实质上,基本上 | |
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2 disposition | |
n.性情,性格;意向,倾向;排列,部署 | |
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3 impeded | |
阻碍,妨碍,阻止( impede的过去式和过去分词 ) | |
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4 dispositions | |
安排( disposition的名词复数 ); 倾向; (财产、金钱的)处置; 气质 | |
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5 worthy | |
adj.(of)值得的,配得上的;有价值的 | |
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6 fixed | |
adj.固定的,不变的,准备好的;(计算机)固定的 | |
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7 brutes | |
兽( brute的名词复数 ); 畜生; 残酷无情的人; 兽性 | |
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8 steer | |
vt.驾驶,为…操舵;引导;vi.驾驶 | |
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9 faculties | |
n.能力( faculty的名词复数 );全体教职员;技巧;院 | |
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