er than honey; but as a man's
sense when corrupted, either by a disease or some ill habit, does not
change the nature of other things, so neither can it change the nature
of pleasure.

They reckon up several sorts of pleasures, which they call true ones:
some belong to the body and others to the mind. The pleasures of the
mind lie in knowledge, and in that delight which the contemplation of
truth carries with it; to which they add the joyful reflections on a
well-spent life, and the assured hopes of a future happiness. They
divide the pleasures of the body into two sorts; the one is that which
gives our senses some real delight, and is performed, either by
recruiting nature, and supplying those parts which feed the internal
heat of life by eating and drinking; or when nature is eased of any
surcharge that oppresses it; when we are relieved from sudden pain, or
that which arises from satisfying the appetite which Nature has wisely
given to lead us to the propagation of the species. There is another
kind of pleasure that arises neither from our receiving what the body
requires, nor its being relieved when overcharged, and yet by a secret,
unseen virtue affects the senses, raises the passions, and strikes the
mind with generous impressions; this is the pleasure that arises from
music. Another kind of bodily pleasure is that which results from an
undisturbed and vigorous constitution of body, when life and active
spirits seem to actuate every part. This lively health, when entirely
free from all mixture of pain, of itself gives an inward pleasure,
independent of all external objects of delight; and though this pleasure
does not so powerfully affect us, nor act so strongly on the senses as
some of the others, yet it may be esteemed as the greatest of all
pleasures, and almost all the Utopians reckon it the foundation and
basis of all the other joys of life; since this alone makes the state
of life easy and desirable; and when this is wanting, a man is really
capable of no other pleasure. They look upon freedom from pain, if it
does not rise from perfect health, to be a state of stupidity rather
than of pleasure. This subject has been very narrowly canvassed among
them; and it has been debated whether a firm and entire health could be
called a pleasure or not? Some have thought that there was no pleasure
but what was excited by some sensible motion in the body. But this
opinion has been long ago excluded from among them, so t