And not
only so, but in walking itself there are such differences; for the
whence and whither are not the same in the whole racecourse and in a
part of it, nor in one part and in another, nor is it the same thing
to traverse this line and that; for one traverses not only a line
but one which is in a place, and this one is in a different place from
that. We have discussed movement with precision in another work, but
it seems that it is not complete at any and every time, but that the
many movements are incomplete and different in kind, since the
whence and whither give them their form. But of pleasure the form is
complete at any and every time. Plainly, then, pleasure and movement
must be different from each other, and pleasure must be one of the
things that are whole and complete. This would seem to be the case,
too, from the fact that it is not possible to move otherwise than in
time, but it is possible to be pleased; for that which takes place
in a moment is a whole.
From these considerations it is clear, too, that these thinkers
are not right in saying there is a movement or a coming into being
of pleasure. For these cannot be ascribed to all things, but only to
those that are divisible and not wholes; there is no coming into being
of seeing nor of a point nor of a unit, nor is any of these a movement
or coming into being; therefore there is no movement or coming into
being of pleasure either; for it is a whole.
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