Book 7 / Chapter 14
Paragraph 2 - The Causes of Error and the Appeal of Bodily Pleasures
Explanation - Part By Part
"Since we should state not only the truth, but also the cause of error-for this contributes towards producing conviction, since when a reasonable explanation is given of why the false view appears true, this tends to produce belief in the true view-therefore we must state why the bodily pleasures appear the more worthy of choice."
Aristotle is emphasizing the importance of not only presenting the truth but also explaining why people are often mistaken—why they tend to believe something false. This approach, he argues, is more convincing because when you can point out the reasons behind a misunderstanding, it helps people better grasp the truth. In this case, he’s focusing on the false idea that bodily pleasures (like eating, drinking, and physical gratification) seem to be the most desirable of pleasures. To clarify the truth and challenge this belief, Aristotle decides to examine and explain why these pleasures appear more appealing or "worthy of choice" to many people. It’s a methodical step to uncover the root of the error and get closer to a well-grounded understanding.
"(a) Firstly, then, it is because they expel pain; owing to the excesses of pain that men experience, they pursue excessive and in general bodily pleasure as being a cure for the pain. Now curative agencies produce intense feeling-which is the reason why they are pursued-because they show up against the contrary pain."
In this part, Aristotle is explaining why people often view bodily pleasures as highly desirable and why they pursue them so intensely. He says that one major reason is that these pleasures act as a kind of "cure" for pain. When people are in pain or discomfort—whether physical or emotional—they often turn to bodily pleasures (like food, drink, or other sensual experiences) to counteract or "expel" that pain. These pleasures feel especially intense and appealing because they stand in stark contrast to the pain or discomfort they replace. In other words, the sharp relief they offer from suffering makes them seem more significant or valuable than they really are.
Aristotle adds that this intensity of feeling is why people chase after these pleasures, not necessarily because they are inherently good, but because they are a strong remedy for the opposing pain.
"(Indeed pleasure is thought not to be good for these two reasons, as has been said, viz. that (a) some of them are activities belonging to a bad nature-either congenital, as in the case of a brute, or due to habit, i.e. those of bad men; while (b) others are meant to cure a defective nature, and it is better to be in a healthy state than to be getting into it, but these arise during the process of being made perfect and are therefore only incidentally good.)"
Aristotle is addressing here why some people think pleasure isn't inherently good. He provides two main reasons for this skepticism:
1. Pleasure linked to a bad nature - Some pleasures arise from behaviors or tendencies that are seen as inherently bad or undesirable. These could be "congenital," meaning natural and ingrained in creatures (like brute or animalistic instincts), or they could come from bad habits formed over time. For example, someone might take pleasure in things that are selfish or destructive, which are considered harmful or morally wrong.
2. Pleasure as a remedy for a defect - Other pleasures exist as a way to fix or "cure" a problem or deficiency in someone. For instance, a person who is sick might experience pleasure from a treatment that restores health. But Aristotle notes that it's better to be healthy to begin with than to rely on a cure. Pleasure in this case isn't inherently good – it's just a side effect of getting back to a proper state of being. He calls this type of pleasure "incidentally good" because it only arises during the process of fixing something that's wrong, rather than being good in itself.
In essence, Aristotle is pointing out that not all pleasures are equal, and some are only valued because they address deficiencies, not because they represent a truly good or ideal state.
"(b) Further, they are pursued because of their violence by those who cannot enjoy other pleasures. (At all events they go out of their way to manufacture thirsts somehow for themselves. When these are harmless, the practice is irreproachable; when they are hurtful, it is bad.)"
Aristotle is analyzing why some people pursue intense bodily pleasures so strongly. He points out that certain individuals seek these pleasures because of their intensity—they may feel more impactful and immediate compared to other, subtler joys. In some cases, people "manufacture thirsts for themselves," meaning they deliberately create desires or needs just to have the satisfaction of fulfilling them. For instance, they might intentionally make themselves hungry or thirsty (literally or metaphorically), so they can feel the pleasure of satisfying that craving.
When such behavior is harmless (e.g., indulging in a harmless craving for an enjoyable experience), it’s not necessarily bad—it's just a way of seeking pleasure. But when these "manufactured thirsts" are harmful (e.g., leading to overindulgence or damaging consequences), it becomes problematic, signaling a self-destructive pursuit of excess for the sake of intensity.
"For they have nothing else to enjoy, and, besides, a neutral state is painful to many people because of their nature. For the animal nature is always in travail, as the students of natural science also testify, saying that sight and hearing are painful; but we have become used to this, as they maintain."
Aristotle is explaining why people often seek bodily pleasures, particularly those that offer intense sensations. He argues that some people indulge in these pleasures because they have little else to enjoy, and, for many, simply being in a "neutral state" — a state where nothing particularly good or bad is happening — feels uncomfortable or even painful. This discomfort is tied to human (and animal) nature, which is described as being in a constant state of tension, effort, or "travail."
He references the viewpoint of natural scientists, who claim that even basic sensory experiences, like sight and hearing, are inherently taxing or uncomfortable on some level. However, because these activities are so familiar to us and occur constantly, we have grown used to them and no longer notice this discomfort. This supports the idea that animals (including humans) are naturally restless and often seek relief or stimulation to escape this low-level discomfort.
"Similarly, while, in youth, people are, owing to the growth that is going on, in a situation like that of drunken men, and youth is pleasant, on the other hand people of excitable nature always need relief; for even their body is ever in torment owing to its special composition, and they are always under the influence of violent desire; but pain is driven out both by the contrary pleasure, and by any chance pleasure if it be strong; and for these reasons they become self-indulgent and bad."
This part delves into human behavior, particularly during youth and among those with naturally excitable temperaments, to explain why some people lean toward excessive indulgence in bodily pleasures. Aristotle compares the experience of youth to being in a "drunken" state, where the body and mind are in flux due to growth and intense energy. Youth is inherently pleasurable because it's full of vitality and life, but it also comes with restlessness and heightened desires.
People with excitable natures—who are more sensitive or emotionally charged—feel an internal discomfort, almost like their bodies are in turmoil. This "torment" arises from their physical and emotional makeup, which makes them crave relief from their agitation. To ease this discomfort, they turn to pleasures, often strong or intense ones, because pleasure has the power to counterbalance and mitigate pain.
The problem, however, is that their reliance on strong pleasures can lead them to overindulgence. Instead of finding balance, they might prioritize satisfaction of immediate desires in an excessive way, leading to self-indulgence. This excessive and unregulated pursuit of pleasures can ultimately make them morally "bad" because they let their intense desires control their actions, rather than striving for moderation and virtue.
Aristotle is pointing out that self-control and balance are crucial, especially in people who are naturally intense or in transitional phases like youth, where desires run wild. Without that balance, the tendency to chase relief through excessive pleasure can lead to moral and personal shortcomings.
"But the pleasures that do not involve pains do not admit of excess; and these are among the things pleasant by nature and not incidentally. By things pleasant incidentally I mean those that act as cures (for because as a result people are cured, through some action of the part that remains healthy, for this reason the process is thought pleasant); by things naturally pleasant I mean those that stimulate the action of the healthy nature."
Aristotle is making an important distinction between two types of pleasure: those that occur naturally and those that happen incidentally as a result of curing pain or deficiency.
1. Natural pleasures: These are pleasures that arise directly from the harmonious and healthy functioning of our nature (both body and soul). For example, enjoying a beautiful piece of music, contemplating art or knowledge, or engaging in meaningful relationships—these are naturally fulfilling. They arise not because something is "wrong" with us or needs fixing, but because they correspond to our innate, healthy state. Importantly, Aristotle says natural pleasures don't lead to excess. Why? Because they flow from activities that align with what is inherently good for us. They don't leave us craving more or spiraling into harmful habits.
2. Incidental pleasures: These are pleasures that come as a result of addressing pain or deficiency. For instance, eating feels intensely pleasurable when you're extremely hungry because it “fixes” the pain of hunger. Similarly, someone recovering from a disease might find the healing process pleasurable because it relieves the discomfort of illness. But these pleasures are not good in themselves—they are “incidental,” meaning they arise because something was wrong or missing. They are tied to temporary states and are only “pleasant” because they restore balance.
In short, Aristotle suggests that naturally pleasant activities are inherently good and don't lead us to harmful extremes, while pleasures tied to curing pain or imbalance are secondary and cannot be considered good in the same way. For him, the best kinds of pleasures are those that come from living in harmony with our true, healthy nature.