Plain
Seneca — The Senator

But if pleasure and virtue were truly inseparable, we wouldn't see what we actually see every day. Some things feel good but are wrong. Other things are deeply right but difficult and painful to achieve. Plus, pleasure shows up in the worst kinds of lives. Virtue cannot exist alongside evil. Yet some miserable people still have plenty of pleasure — in fact, pleasure is often what makes them miserable in the first place. This couldn't happen if pleasure and virtue were connected. Virtue often exists without pleasure and never needs it.

On the Happy Life, Section 7 22 of 101
Doing The Right Thing What Matters Most
Seneca — The Senator Original

Yet, if they were entirely inseparable, we should not see some things to be pleasant, but not honourable, and others most honourable indeed, but hard and only to be attained by suffering. Add to this, that pleasure visits the basest lives, but virtue cannot co-exist with an evil life; yet some unhappy people are not without pleasure, nay, it is owing to pleasure itself that they are unhappy; and this could not take place if pleasure had any connexion with virtue, whereas virtue is often without pleasure, and never stands in need of it.

On the Happy Life, Section 7 22 of 101
Seneca — The Senator

Even the people who say that the highest good is bodily pleasure see how shameful this position is. So they claim that pleasure cannot be separated from virtue. They say no one can live with honor without living cheerfully, and no one can live cheerfully without living with honor. I don't see how these completely different things can possibly be connected. What prevents virtue from existing without pleasure? The answer is that all good things come from virtue. Even the things that these pleasure-seekers love and pursue originally spring from virtue's roots.

On the Happy Life, Section 7 21 of 101
What Matters Most Doing The Right Thing
Seneca — The Senator Original

Even those very people who declare the highest good to be in the belly, see what a dishonourable position they have assigned to it: and therefore they say that pleasure cannot be parted from virtue, and that no one can either live honourably without living cheerfully, nor yet live cheerfully without living honourably. I do not see how these very different matters can have any connexion with one another. What is there, I pray you, to prevent virtue existing apart from pleasure? of course the reason is that all good things derive their origin from virtue, and therefore even those things which you cherish and seek for come originally from its roots.

On the Happy Life, Section 7 21 of 101
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Ancient philosophy, in plain English.

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