“The pleasure or pain that accompanies someone’s deeds ought to be taken as a sign of his characteristics: he who abstains from bodily pleasures and enjoys this very abstention is moderate, but he who is vexed in doing so is licentious; he who endures terrifying things and enjoys doing so, or at any rate is not pained by it, is courageous, but he who is pained thereby is a coward. …

For moral virtue is concerned with pleasures and pains: it is on account of the pleasure involved that we do base things, and it is on account of the pain that we abstain from noble ones. Thus one must be brought up in a certain way straight from childhood, as Plato asserts, so as to enjoy as well as to be pained by what one ought, for this is correct education. …

That [virtue and vice] are concerned with the same things might become manifest to us also from these considerations: there being three objects of choice and three of avoidance—the noble, the advantageous, and the pleasant together with their three contraries, the shameful, the harmful, and the painful—in all these the good person is apt to be correct, the bad person to err, but especially as regards pleasure.”

(Nicomachean Ethics, 2.3)

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