If, on the other hand, they judge in respect of the Pleasures themselves then it may be they miss the true cause, namely that some are unmixed and others mixed: for just as health being in itself limited, admits of degrees, why should not Pleasure do so and yet be limited? in the former case we account for it by the fact that there is not the same adjustment of parts in all men, nor one and the same always in the same individual: but health, though relaxed, remains up to a certain point, and differs in degrees; and of course the same may be the case with Pleasure.
Again, assuming the Chief Good to be perfect and all Movements[[6]] and Generations imperfect, they try to shew that Pleasure is a Movement and a Generation.
Yet they do not seem warranted in saying even that it is a Movement: for to every Movement are thought to belong swiftness and slowness, and if not in itself, as to that of the universe, yet relatively: but to Pleasure neither of these belongs: for though one may have got quickly into the state Pleasure, as into that of anger, one cannot be in the state quickly,[[7]] nor relatively to the state of any other person; but we can walk or grow, and so on, quickly or slowly.
Of course it is possible to change into the state of Pleasure quickly or slowly, but to act in the state (by which, I mean, have the perception of Pleasure) quickly, is not possible.
And how can it be a Generation? because, according to notions generally held, not anything is generated from anything, but a thing resolves itself into that out of which it was generated: whereas of that of which Pleasure is a Generation Pain is a Destruction.
Again, they say that Pain is a lack of something suitable to nature and Pleasure a supply of it.
But these are affections of the body: now if Pleasure really is a supplying of somewhat suitable to nature, that must feel the Pleasure in which the supply takes place, therefore the body of course: yet this is not thought to be so: neither then is Pleasure a supplying, only a person of course will be pleased when a supply takes place just as he will be pained when he is cut short.
This notion would seem to have arisen out of the Pains and Pleasures connected with natural nourishment; because, when people have felt a lack and so have had Pain first, they, of course, are pleased with the supply of their lack.
But this is not the case with all Pleasures: those attendant on mathematical studies, for instance, are unconnected with any Pain; and of such as attend on the senses those which arise through the sense of Smell; and again, many sounds, and sights, and memories, and hopes: now of what can these be Generations? because there has been here no lack of anything to be afterwards supplied.
And to those who bring forward disgraceful Pleasures we may reply that these are not really pleasant things; for it does not follow because they are pleasant to the ill-disposed that we are to admit that they are pleasant except to them; just as we should not say that those things are really wholesome, or sweet, or bitter, which are so to the sick, or those objects really white which give that impression to people labouring under ophthalmia.[[8]]