Nicomachean Ethics

​But regarding bodily pleasures, we must inquire for the sake of those who say that some pleasures are indeed highly desirable, such as noble ones, but not bodily pleasures and those with which the self-indulgent person is concerned. Why, then, are the opposite pains bad? For a good is opposite to an evil. Or are the necessary pleasures good in this way, that what is not bad is good? Or are they good up to a certain point? For in the case of those states and movements of which there is no excess of the better, there is no excess of pleasure either; but of those of which there is, there is also an excess of pleasure. And there is an excess of bodily goods, and the bad person is bad by pursuing the excess, but not the necessary pleasures; for all enjoy both savors and wines and sexual relations in some way, but not as they ought. But it is the opposite with pain; for they do not avoid its excess, but pain altogether; for pain is not opposite to the excess of pleasure except to the person who pursues that excess. And since we must not only tell the truth but also the cause of the falsehood (for this contributes to belief; for when it appears reasonable why what is not true appears true, it makes us believe the truth more); therefore we must explain why bodily pleasures appear more desirable. First, then, indeed, because they drive out pain; and because of the excesses of pain, as if it were a cure, people pursue excessive pleasure and bodily pleasure in general. And cures become intense (which is why they are pursued) because they appear so by contrast with their opposite. And pleasure is thought not to be excellent indeed for these two reasons, as has been said: because some are actions of a bad nature (either from birth, like that of a beast, or by habit, like those of bad humans), while others are cures of a lack, and it is better to be in a state than to be becoming it; while others happen to belong to states being completed; therefore they are excellent only accidentally. Further, they are pursued because of their intensity by those who are unable to enjoy other pleasures; at any rate, they prepare certain thirsts for themselves. Now when these are harmless, it is not blameworthy, but when they are harmful, it is bad. For they have no other things in which to rejoice, and a neutral state is painful to many because of their nature. For the animal is always laboring, as even the natural philosophers testify, claiming that seeing and hearing are painful; but we are already used to them, as they say. Similarly, indeed, in youth, because of growth, they are in a state like those who are drunk, and youth is pleasant. And those of a melancholic nature always need a cure; for their body is continually being bitten because of its temperament, and they are always in intense desire; but pleasure drives out pain, both the opposite pleasure and any random one if it is strong; and for these reasons they become self-indulgent and bad. But pleasures without pain do not have an excess; and these are of the things pleasant by nature and not accidentally. And by accidentally pleasant I mean things that cure; for because it happens that the person is cured while the remaining healthy part is active in some way, for this reason it seems to be pleasant; but pleasant by nature are those things which produce the action of such a nature. But the same thing is not always pleasant because our nature is not simple, but there is also something else in us, in so far as we are corruptible, so that if one part acts, this is contrary to nature for the other nature, but when they are equalized, what is done seems neither painful nor pleasant; since if anyone’s nature were simple, the same action would always be most pleasant. Therefore, God always enjoys one and a simple pleasure; for there is an activity not only of movement but also of immobility, and pleasure is more in rest than in movement. But change in all things is sweet, according to the poet, because of some badness; for just as the bad person is easily changeable, so also is the nature that needs change; for it is neither simple nor excellent. Now regarding self-control and lack of self-control, and regarding pleasure and pain, they have been discussed, and what each is, and how some of them are good and others bad; and what remains is to speak also about friendship.