Moreover, there is no reason why a certain kind of pleasure should not be the supreme good, even though some kinds be bad, just as there is no reason why a certain kind of knowledge should not be, though some kinds be bad. Nay, perhaps we ought rather to say that since every formed faculty admits of unimpeded exercise, it follows that, whether happiness be the exercise of all these faculties, or of some one of them, that exercise must necessarily be most desirable when unimpeded: but unimpeded exercise of faculty is pleasure: a certain kind of pleasure, therefore, will be the supreme good, even though most pleasures should turn out to be bad in themselves.