This argument seems to show it to be one of the goods, and no more a good than any other; for every good is more worthy of choice along with another good than taken alone. And so it is by an argument of this kind that Plato proves the good not to be pleasure; he argues that the pleasant life is more desirable with wisdom than without, and that if the mixture is better, pleasure is not the good; for the good cannot become more desirable by the addition of anything to it. Now it is clear that nothing else, any more than pleasure, can be the good if it is made more desirable by the addition of any of the things that are good in themselves. What, then, is there that satisfies this criterion, which at the same time we can participate in? It is something of this sort that we are looking for. Those who object that that at which all things aim is not necessarily good are, we may surmise6, talking nonsense. For we say that that which every one thinks really is so; and the man who attacks this belief will hardly have anything more credible7 to maintain instead. If it is senseless creatures that desire the things in question, there might be something in what they say; but if intelligent creatures do so as well, what sense can there be in this view? But perhaps even in inferior creatures there is some natural good stronger than themselves which aims at their proper good.
Nor does the argument about the contrary of pleasure seem to be correct. They say that if pain is an evil it does not follow that pleasure is a good; for evil is opposed to evil and at the same time both are opposed to the neutral state-which is correct enough but does not apply to the things in question. For if both pleasure and pain belonged to the class of evils they ought both to be objects of aversion, while if they belonged to the class of neutrals neither should be an object of aversion or they should both be equally so; but in fact people evidently avoid the one as evil and choose the other as good; that then must be the nature of the opposition8 between them.
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1 irrational | |
adj.无理性的,失去理性的 | |
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2 excellence | |
n.优秀,杰出,(pl.)优点,美德 | |
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3 remarkably | |
ad.不同寻常地,相当地 | |
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4 temperate | |
adj.温和的,温带的,自我克制的,不过分的 | |
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5 worthy | |
adj.(of)值得的,配得上的;有价值的 | |
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6 surmise | |
v./n.猜想,推测 | |
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7 credible | |
adj.可信任的,可靠的 | |
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8 opposition | |
n.反对,敌对 | |
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