Kitap 10
1
His arguments owed their acceptance however more to the excellence of his character than to their own merit. He had the reputation of being a man of exceptional temperance, and hence he was not suspected of upholding this view because he was a lover of pleasure, but people thought it must really be true.
2
He also held that the goodness of pleasure was equally manifest from the converse: pain is intrinsically an object of avoidance to all, therefore its opposite must be intrinsically an object of desire to all.
2
Again, he argued that that thing is most desirable which we choose not as a means to or for the sake of something else; but such admittedly is pleasure: we never ask a man for what purpose he indulges in pleasure—we assume it to be desirable in itself.
2
He also said that the addition of pleasure to any good—for instance, just or temperate conduct—makes that good more desirable; but only the good can enhance the good.
