and not motion, and in a mean between them?
Yes.
How, then, can we be right in supposing that the absence of pain is pleasure, or that the absence of pleasure is pain?
Impossible.
This then is an appearance only and not a reality; that is to say, the rest is pleasure at the moment and in comparison of what is painful, and painful in comparison of what is pleasant; but all these representations, when tried by the test of true pleasure, are not real but a sort of imposition?
That is the inference.
All pleasures are not merely cessations of pains, or pains of pleasures; e.g. the pleasures of smell are not. Look at the other class of pleasures which have no antecedent pains and you will