This may be seen, too, from the fact that each of the pleasures is bound up with the activity it completes. For an activity is intensified1 by its proper pleasure, since each class of things is better judged of and brought to precision by those who engage in the activity with pleasure; e.g. it is those who enjoy geometrical thinking that become geometers and grasp the various propositions better, and, similarly, those who are fond of music or of building, and so on, make progress in their proper function by enjoying it; so the pleasures intensify2 the activities, and what intensifies3 a thing is proper to it, but things different in kind have properties different in kind.
This will be even more apparent from the fact that activities are hindered by pleasures arising from other sources. For people who are fond of playing the flute4 are incapable5 of attending to arguments if they overhear some one playing the flute, since they enjoy flute-playing more than the activity in hand; so the pleasure connected with fluteplaying destroys the activity concerned with argument. This happens, similarly, in all other cases, when one is active about two things at once; the more pleasant activity drives out the other, and if it is much more pleasant does so all the more, so that one even ceases from the other. This is why when we enjoy anything very much we do not throw ourselves into anything else, and do one thing only when we are not much pleased by another; e.g. in the theatre the people who eat sweets do so most when the actors are poor. Now since activities are made precise and more enduring and better by their proper pleasure, and injured by alien pleasures, evidently the two kinds of pleasure are far apart. For alien pleasures do pretty much what proper pains do, since activities are destroyed by their proper pains; e.g. if a man finds writing or doing sums unpleasant and painful, he does not write, or does not do sums, because the activity is painful. So an activity suffers contrary effects from its proper pleasures and pains, i.e. from those that supervene on it in virtue6 of its own nature. And alien pleasures have been stated to do much the same as pain; they destroy the activity, only not to the same degree.
Now since activities differ in respect of goodness and badness, and some are worthy7 to be chosen, others to be avoided, and others neutral, so, too, are the pleasures; for to each activity there is a proper pleasure. The pleasure proper to a worthy activity is good and that proper to an unworthy activity bad; just as the appetites for noble objects are laudable, those for base objects culpable8. But the pleasures involved in activities are more proper to them than the desires; for the latter are separated both in time and in nature, while the former are close to the activities, and so hard to distinguish from them that it admits of dispute whether the activity is not the same as the pleasure. (Still, pleasure does not seem to be thought or perception-that would be strange; but because they are not found apart they appear to some people the same.) As activities are different, then, so are the corresponding pleasures. Now sight is superior to touch in purity, and hearing and smell to taste; the pleasures, therefore, are similarly superior, and those of thought superior to these, and within each of the two kinds some are superior to others.
Each animal is thought to have a proper pleasure, as it has a proper function; viz. that which corresponds to its activity. If we survey them species by species, too, this will be evident; horse, dog, and man have different pleasures, as Heraclitus says ‘asses9 would prefer sweepings10 to gold’; for food is pleasanter than gold to asses. So the pleasures of creatures different in kind differ in kind, and it is plausible11 to suppose that those of a single species do not differ. But they vary to no small extent, in the case of men at least; the same things delight some people and pain others, and are painful and odious12 to some, and pleasant to and liked by others. This happens, too, in the case of sweet things; the same things do not seem sweet to a man in a fever and a healthy man-nor hot to a weak man and one in good condition. The same happens in other cases. But in all such matters that which appears to the good man is thought to be really so. If this is correct, as it seems to be, and virtue and the good man as such are the measure of each thing, those also will be pleasures which appear so to him, and those things pleasant which he enjoys. If the things he finds tiresome13 seem pleasant to some one, that is nothing surprising; for men may be ruined and spoilt in many ways; but the things are not pleasant, but only pleasant to these people and to people in this condition. Those which are admittedly disgraceful plainly should not be said to be pleasures, except to a perverted14 taste; but of those that are thought to be good what kind of pleasure or what pleasure should be said to be that proper to man? Is it not plain from the corresponding activities? The pleasures follow these. Whether, then, the perfect and supremely15 happy man has one or more activities, the pleasures that perfect these will be said in the strict sense to be pleasures proper to man, and the rest will be so in a secondary and fractional way, as are the activities.
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1 intensified | |
v.(使)增强, (使)加剧( intensify的过去式和过去分词 ) | |
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2 intensify | |
vt.加强;变强;加剧 | |
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3 intensifies | |
n.(使)增强, (使)加剧( intensify的名词复数 )v.(使)增强, (使)加剧( intensify的第三人称单数 ) | |
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4 flute | |
n.长笛;v.吹笛 | |
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5 incapable | |
adj.无能力的,不能做某事的 | |
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6 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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7 worthy | |
adj.(of)值得的,配得上的;有价值的 | |
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8 culpable | |
adj.有罪的,该受谴责的 | |
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9 asses | |
n. 驴,愚蠢的人,臀部 adv. (常用作后置)用于贬损或骂人 | |
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10 sweepings | |
n.笼统的( sweeping的名词复数 );(在投票等中的)大胜;影响广泛的;包罗万象的 | |
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11 plausible | |
adj.似真实的,似乎有理的,似乎可信的 | |
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12 odious | |
adj.可憎的,讨厌的 | |
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13 tiresome | |
adj.令人疲劳的,令人厌倦的 | |
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14 perverted | |
adj.不正当的v.滥用( pervert的过去式和过去分词 );腐蚀;败坏;使堕落 | |
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15 supremely | |
adv.无上地,崇高地 | |
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