Again, as the exercises of our faculties differ in goodness and badness, and some are to be desired and some to be shunned, while some are indifferent, so do the several pleasures differ; for each exercise has its proper pleasure. The pleasure which is proper to a good activity, then, is good, and that which is proper to one that is not good is bad: for the desire of noble things is laudable, and the desire of base things is blamable; but the pleasures which accompany the exercises of our faculties belong to them even more than the desires do, since the latter are distinct both in time and in nature, while the former are almost coincident in time, and so hard to distinguish from them that it is a matter of debate whether the exercise be not identical with the pleasure.

It seems, however, that the pleasure is not the same as the act of thinking or of feeling; that is impossible: but the fact that the two are inseparable makes some people fancy that they are identical.