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	This, therefore, is the opinion of the Peripatetics concerning the definition of pleasure, which I myself believe does not differ in the slightest part from Plato's.		This, therefore, is the opinion of the Peripatetics concerning the definition of pleasure, which I myself believe does not differ in the slightest part from Plato's.
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{{Page
|uuid=6bd2d39b-ed02-5f7e-3269-afe3e89f13FAKEUUID
|ItemId=674057212677591a7c897d60
|PageId=6740572f2677591a7c897d64
|ImageUrl=https://book-translation-data.s3.amazonaws.com/cd184760-cd31-4399-b987-8e16669da28b.jpg
|Author=Iamblichus
|Title=De Mysteriis
|Latin=LIBER
expofuerunt. Aliinanque ceffationem ipfam, acueluti finem aliquem
appetendi quietem definiunt. Appetitum & enim cum id,quod cupie
rat bonum adeptus fuerit, ab appetendo defiftere.Itaque follicitudine &
anxietate uacare, quæ uacatio quies ipfa fit, eademque uoluptasab Arifto
tele nuncupata Ideoque uoluptas eft, ut ifti definiút, acquifito, quod cu
pitum fuerat bono, ab omni appetendi follicitudine & anxietate uaca
tio. Non nulli uero peripatetici aliquid huic uacationi aliud ad-
diderunt.Carere quippe omni moleftia non dum plenam, ac perfectă
uoluptatis naturam poflidere Fieri uero integram, atque abfolutam fi
in eo ipfo ftatu ficomnisappetitio conquiefcat, ut non modo non ulte
rius appetat quippiam, fed huic,quo fruitur bono totis neruis, ac uiri
bushæreat, affentiatur fibi effe fatis,atque í id penitus diffundatur Efter
igo, ut cenfent ifti, uoluptas affenfio, atque diffufio appetitus in id, quod
poffideatbonum, quo fitut mediisin uoluptatibus liquefcere corpusto
tum,ac diffuere uideatur. cum omnis animi, corporífq; uis, ac motus
in id, quod extrinfecusobiicitur,inclinetur, ac penitusrapiatur. Eiufce-
modi uero diffufio non modo in corporismembris partibufque.uerú
etiam in appetitu naturaque animi efle debet neque enim i rem aliquă
corpus nifi appetitus i pulfu animique poteftate diffunditur Quapro-
pter &ipfum quoque appetitum animumque diffundi necefle eft,atq;
auidiflime affigi,& hærere illi, quod propriæ uideatur naturæ cógruere.
Omnisigitur huiufmodi animi, appetituſquenixus,copulandı,hærédi
affigendi ei, quod iam poffidetur bono uoluptatem continet, nec aliud
quicquam, ut illis placer, uoluptaseffe uidetur, nifi aflentiri, hærere, affi
gipræfenti bono, o,in id que difluere, penituſque diffundi-modo hæcin-
telligasin animo,in eaque animi parte, quæappetendi iuis nominata eft
fieri-Nam huiufmodi motus in calore quoque fanguine, ſpiritibus, to
toque corpore reperitur, qui nec tamen uoluptaseft, nec parsaliqua uo
luptatis.uerum ab ea,quæ in animo eft diffufione, affenfioneque, quam
uoluptatem dicuntalla quoque corporis liquefactio, effufioque ueluti
ueftigia quædam intima uoluptatis proficifcunt.Ná qualia hæcin cor
pore funt,talis & in animo uoluptas exiftit.
Caput.vii.Que platonicorum cum ariftotelicis concordia, & quid Pla
to de fenfibus, & affectibus,
Aec eftigitur peripateticorum de uoluptatis definitióe fen-
tentia, quam ipfearbitror, ne minima quidem in partea Pla-
tonis

|English=They have expounded. And they define that very cessation, as it were, some end of appeasing quiet. For appetite also, when it has obtained the good thing which it desired, ceases from desiring. Therefore, to be free from solicitude and anxiety, which freedom is quiet itself, and the same pleasure called by Aristotle. Therefore, pleasure is, as they define it, freedom from all the solicitude and anxiety of desiring, when the good thing which was desired has been acquired. However, some Peripatetics added something else to this freedom. For to be free from all trouble does not yet possess the full and perfect nature of pleasure. However, it becomes whole and complete if in that very state all appetite rests, so that not only does it not further desire anything, but it clings to this good which it enjoys with all its strength and power, agrees that it is enough for itself, and this is thoroughly diffused. Therefore, as these people think, pleasure is the agreement and diffusion of appetite in the good which it possesses, so that the body seems to melt and diffuse itself as a mediator in pleasures, when all the force and motion of mind and body is inclined and thoroughly carried away to that which is presented from without. Such diffusion, however, ought to be not only in the members and parts of the body, but also in the nature of appetite and mind; for the body is not diffused into some thing except by the power of appetite and mind's impulse. Wherefore, it is necessary that appetite and mind themselves also be diffused, and most eagerly fixed and adhere to that which seems to agree with its own nature. Therefore, all such striving, coupling, adhering, and fixing of mind and appetite to the good which is already possessed contains pleasure, and nothing else seems to be pleasure to them, except to agree, adhere, and be fixed to the present good, and to flow into it and be thoroughly diffused—only let this be understood to take place in the mind, and in that part of the mind which is called the faculty of appetite. For such motion is found also in warm blood, spirits, and the whole body, which is nevertheless not pleasure, nor a part of pleasure; but from that diffusion and agreement which is in the mind, which they call pleasure, all the liquefaction and effusion of the body proceeds as certain intimate traces of pleasure. For as these things are in the body, so pleasure exists in the mind.

Chapter VII. What concord of the Platonists with the Aristotelians, and what Plato says about senses and affections.

This, therefore, is the opinion of the Peripatetics concerning the definition of pleasure, which I myself believe does not differ in the slightest part from Plato's.
}}

← Older revision		Revision as of 12:08, 27 June 2025
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	\|Latin=LIBER		\|Latin=LIBER
	expofuerunt. Aliinanque ceffationem ipfam, acueluti finem aliquem		expofuerunt. Aliinanque ceffationem ipfam, acueluti finem aliquem
	appetendi quietem definiunt. Appetitum & enim cum id,quod cupie		appetendi quietem definiunt. Appetitum et enim cum id,quod cupie
	rat bonum adeptus fuerit, ab appetendo defiftere.Itaque follicitudine &		rat bonum adeptus fuerit, ab appetendo defiftere.Itaque follicitudine et
	anxietate uacare, quæ uacatio quies ipfa fit, eademque uoluptasab Arifto		anxietate uacare, quæ uacatio quies ipfa fit, eademque uoluptasab Arifto
	tele nuncupata Ideoque uoluptas eft, ut ifti definiút, acquifito, quod cu		tele nuncupata Ideoque uoluptas eft, ut ifti definiút, acquifito, quod cu
	pitum fuerat bono, ab omni appetendi follicitudine & anxietate uaca		pitum fuerat bono, ab omni appetendi follicitudine et anxietate uaca
	tio. Non nulli uero peripatetici aliquid huic uacationi aliud ad-		tio. Non nulli uero peripatetici aliquid huic uacationi aliud ad-
	diderunt.Carere quippe omni moleftia non dum plenam, ac perfectă		diderunt.Carere quippe omni moleftia non dum plenam, ac perfectă
Line 26:		Line 26:
	etiam in appetitu naturaque animi efle debet neque enim i rem aliquă		etiam in appetitu naturaque animi efle debet neque enim i rem aliquă
	corpus nifi appetitus i pulfu animique poteftate diffunditur Quapro-		corpus nifi appetitus i pulfu animique poteftate diffunditur Quapro-
	pter ~~&ipfum~~ quoque appetitum animumque diffundi necefle eft,atq;		pter etipfum quoque appetitum animumque diffundi necefle eft,atq;
	auidiflime affigi,& hærere illi, quod propriæ uideatur naturæ cógruere.		auidiflime affigi,et hærere illi, quod propriæ uideatur naturæ cógruere.
	Omnisigitur huiufmodi animi, appetituſquenixus,copulandı,hærédi		Omnisigitur huiufmodi animi, appetituſquenixus,copulandı,hærédi
	affigendi ei, quod iam poffidetur bono uoluptatem continet, nec aliud		affigendi ei, quod iam poffidetur bono uoluptatem continet, nec aliud
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	uoluptatem dicuntalla quoque corporis liquefactio, effufioque ueluti		uoluptatem dicuntalla quoque corporis liquefactio, effufioque ueluti
	ueftigia quædam intima uoluptatis proficifcunt.Ná qualia hæcin cor		ueftigia quædam intima uoluptatis proficifcunt.Ná qualia hæcin cor
	pore funt,talis & in animo uoluptas exiftit.		pore funt,talis et in animo uoluptas exiftit.
	Caput.vii.Que platonicorum cum ariftotelicis concordia, & quid Pla		Caput.vii.Que platonicorum cum ariftotelicis concordia, et quid Pla
	to de fenfibus, & affectibus,		to de fenfibus, et affectibus,
	Aec eftigitur peripateticorum de uoluptatis definitióe fen-		Aec eftigitur peripateticorum de uoluptatis definitióe fen-
	tentia, quam ipfearbitror, ne minima quidem in partea Pla-		tentia, quam ipfearbitror, ne minima quidem in partea Pla-