CHAPTER I. GENERAL RULES.-SECTION 1. The first and foremost rule for the wise conduct of life seems to me to be contained in a view to which Aristotle parenthetically refers in the Nichomachean Ethics: [1] [Greek: o phronimoz to alupon dioke e ou to aedu] or, as it may be rendered, not pleasure, but freedom from pain, is what the wise man will aim at. [Footnote 1: vii. (12) 12.] The truth of this remark turns upon the negative character of happiness, -the fact that pleasure is only the negation of pain, and that pain is the ...
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CHAPTER I. GENERAL RULES.-SECTION 1. The first and foremost rule for the wise conduct of life seems to me to be contained in a view to which Aristotle parenthetically refers in the Nichomachean Ethics: [1] [Greek: o phronimoz to alupon dioke e ou to aedu] or, as it may be rendered, not pleasure, but freedom from pain, is what the wise man will aim at. [Footnote 1: vii. (12) 12.] The truth of this remark turns upon the negative character of happiness, -the fact that pleasure is only the negation of pain, and that pain is the positive element in life. Though I have given a detailed proof of this proposition in my chief work, [1] I may supply one more illustration of it here, drawn from a circumstance of daily occurrence. Suppose that, with the exception of some sore or painful spot, we are physically in a sound and healthy condition: the sore of this one spot, will completely absorb our attention, causing us to lose the sense of general well-being, and destroying all our comfort in life. In the same way, when all our affairs but one turn out as we wish, the single instance in which our aims are frustrated is a constant trouble to us, even though it be something quite trivial. We think a great deal about it, and very little about those other and more important matters in which we have been successful. In both these cases what has met with resistance is the will; in the one case, as it is objectified in the organism, in the other, as it presents itself in the struggle of life; and in both, it is plain that the satisfaction of the will consists in nothing else than that it meets with no resistance. It is, therefore, a satisfaction which is not directly felt; at most, we can become conscious of it only when we reflect upon our condition. But that which checks or arrests the will is something positive; it proclaims its own presence. All pleasure consists in merely removing this check-in other words, in freeing us from its action; and hence pleasure is a state which can never last very long
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