# An Introduction to the Principles of Morals and Legislation/Chapter V

I. Having represented what belongs to all sorts of pleasures and pains alike, we come now to exhibit, each by itself, the several sorts of pains and pleasures. Pains and pleasures may be called by one general word, interesting perceptions. Interesting perceptions are either simple or complex. The simple ones are those which cannot any one of them be resolved into more: complex are those which are resolvable into divers simple ones. A complex interesting perception may accordingly be composed either,
* Of pleasures alone:
* Of pains alone: or,
* Of a pleasure or pleasures, and a pain or pains together.
What determines a lot of pleasure, for example, to be regarded as one complex pleasure, rather than as divers simple ones, is the nature of the exciting cause. Whatever pleasures are excited all at once by the action of the same cause, are apt to be looked upon as constituting all together but one pleasure.
II. The several simple pleasures of which human nature is susceptible, seem to be as follows:
* The pleasures of sense.
* The pleasures of wealth.
* The pleasures of skill.
* The pleasures of amity.
* The pleasures of a good name.
* The pleasures of power.
* The pleasures of piety.
* The pleasures of benevolence.
* The pleasures of malevolence.
* The pleasures of memory.
* The pleasures of imagination.
* The pleasures of expectation.
* The pleasures dependent on association.
* The pleasures of relief.
III. The several simple pains seem to be as follows:
* The pains of privation.
* The pains of the senses.
* The pains of awkwardness.
* The pains of enmity.
* The pains of an ill name.
* The pains of piety.
* The pains of benevolence.
* The pains of malevolence.
* The pains of the memory.
* The pains of the imagination.
* The pains of expectation
* The pains dependent on association.
IV. 1. The pleasures of sense seem to be as follows:
* The pleasures of the taste or palate; including whatever pleasures are experienced in satisfying the appetites of hunger and thirst.
* The pleasure of intoxication.
* The pleasures of the organ of smelling.
* The pleasures of the touch.
* The simple pleasures of the ear; independent of association.
* The simple pleasures of the eye; independent of association.
* The pleasure of the sexual sense.
* The pleasure of health: or, the internal pleasureable feeling or flow of spirits (as it is called), which accompanies a state of full health and vigour; especially at times of moderate bodily exertion.
* The pleasures of novelty: or, the pleasures derived from the gratification of the appetite of curiosity, by the application of new objects to any of the senses.
V. 2. By the pleasures of wealth may be meant those pleasures which a man is apt to derive from the consciousness of possessing any article or articles which stand in the list of instruments of enjoyment or security, and more particularly at the time of his first acquiring them; at which time the pleasure may be styled a pleasure of gain or a pleasure of acquisition: at other times a pleasure of possession.
3. The pleasures of skill, as exercised upon particular objects, are those which accompany the application of such particular instruments of enjoyment to their uses, as cannot be so applied without a greater or less share of difficulty or exertion.
VI. 4. The pleasures of amity, or self-recommendation, are the pleasures that may accompany the persuasion of a man's being in the acquisition or the possession of the good-will of such or such assignable person or persons in particular: or, as the phrase is, of being upon good terms with him or them: and as a fruit of it, of his being in a way to have the benefit of their spontaneous and gratuitous services.
VII. 5. The pleasures of a good name are the pleasures that accompany the persuasion of a man's being in the acquisition or the possession of the good-will of the world about him; that is, of such members of society as he is likely to have concerns with; and as a means of it, either their love or their esteem, or both: and as a fruit of it, of his being in the way to have the benefit of their spontaneous and gratuitous services. These may likewise be called the pleasures of good repute, the pleasures of honour, or the pleasures of the moral sanction.
VIII. 6. The pleasures of power are the pleasures that accompany the persuasion of a man's being in a condition to dispose people, by means of their hopes and fears, to give him the benefit of their services: that is, by the hope of some service, or by the fear of some disservice, that he may be in the way to render them.
IX. 7. The pleasures of piety are the pleasures that accompany the belief of a man's being in the acquisition or in possession of the good-will or favour of the Supreme Being: and as a fruit of it, of his being in a way of enjoying pleasures to be received by God's special appointment, either in this life, or in a life to come. These may also be called the pleasures of religion, the pleasures of a religious disposition, or the pleasures of the religious sanction.
X. 8. The pleasures of benevolence are the pleasures resulting from the view of any pleasures supposed to be possessed by the beings who may be the objects of benevolence; to wit, the sensitive beings we are acquainted with; under which are commonly included,
* The Supreme Being.
* Human beings.
* Other animals.
These may also be called the pleasures of good-will, the pleasures of sympathy, or the pleasures of the benevolent or social affections.
XI. 9. The pleasures of malevolence are the pleasures resulting from the view of any pain supposed to be suffered by the beings who may become the objects of malevolence: to wit, 2. Other animals. These may also be styled the pleasures of ill-will, the pleasures of the irascible appetite, the pleasures of antipathy, or the pleasures of the malevolent or dissocial affections.
XII. 10. The pleasures of the memory are the pleasures which, after having enjoyed such and such pleasures, or even in some case after having suffered such and such pains, a man will now and then experience, at recollecting them exactly in the order and in the circumstances in which they were actually enjoyed or suffered. These derivative pleasures may of course be distinguished into as many species as there are of original perceptions, from whence they may be copied. They may also be styled pleasures of simple recollection.
XIII. 11. The pleasures of the imagination are the pleasures which may be derived from the contemplation of any such pleasures as may happen to be suggested by the memory, but in a different order, and accompanied by different groups of circumstances. These may accordingly be referred to any one of the three cardinal points of time, present, past, or future. It is evident they may admit of as many distinctions as those of the former class.
XIV. 12. The pleasures of expectation are the pleasures that result from the contemplation of any sort of pleasure, referred to time future, and accompanied with the sentiment of belief. These also may admit of the same distinctions.
XV. 13. The pleasures of association are the pleasures which certain objects or incidents may happen to afford, not of themselves, but merely in virtue of some association they have contracted in the mind with certain objects or incidents which are in themselves pleasurable. Such is the case, for instance, with the pleasure of skill, when afforded by such a set of incidents as compose a game of chess. This derives its pleasurable quality from its association partly with the pleasures of skill, as exercised in the production of incidents pleasurable of themselves: partly from its association with the pleasures of power. Such is the case also with the pleasure of good luck, when afforded by such incidents as compose the game of hazard, or any other game of chance, when played at for nothing. This derives its pleasurable quality from its association with one of the pleasures of wealth; to wit, with the pleasure of acquiring it.
XVI. 14. Farther on we shall see pains grounded upon pleasures; in like manner may we now see pleasures grounded upon pains. To the catalogue of pleasures may accordingly be added the pleasures of relief: or, the pleasures which a man experiences when, after he has been enduring a pain of any kind for a certain time, it comes to cease, or to abate. These may of course be distinguished into as many species as there are of pains: and may give rise to so many pleasures of memory, of imagination, and of expectation.
XVII. 1. Pains of privation are the pains that may results from the thought of not possessing in the time present any of the several kinds of pleasures. Pains of privation may accordingly be resolved into as many kinds as there are of pleasures to which they may correspond, and from the absence whereof they may be derived.
XVIII. There are three sorts of pains which are only so many modifications of the several pains of privation. When the enjoyment of any particular pleasure happens to be particularly desired, but without any expectation approaching to assurance, the pain of privation which thereupon results takes a particular name, and is called the pain of desire, or of unsatisfied desire.
XIX. Where the enjoyment happens to have been looked for with a degree of expectation approaching to assurance, and that expectation is made suddenly to cease, it is called a pain of disappointment.
XX. A pain of privation takes the name of a pain of regret in two cases:
* Where it is grounded on the memory of a pleasure, which having been once enjoyed, appears not likely to be enjoyed again:
* Where it is grounded on the idea of a pleasure, which was never actually enjoyed, nor perhaps so much as expected, but which might have been enjoyed (it is supposed,) had such or such a contingency happened, which, in fact, did not happen.
XXI. 2. The several pains of the senses seem to be as follows:
* The pains of hunger and thirst: or the disagreeable sensations produced by the want of suitable substances which need at times to be applied to the alimentary canal.
* The pains of the taste: or the disagreeable sensations produced by the application of various substances to the palate, and other superior parts of the same canal.
* The pains of the organ of smell: or the disagreeable sensations produced by the effluvia of various substances when applied to that organ.
* The pains of the touch: or the disagreeable sensations produced by the application of various substances to the skin.
* The simple pains of the hearing: or the disagreeable sensations excited in the organ of that sense by various kinds of sounds: independently (as before,) of association.
* The simple pains of the sight: or the disagreeable sensations if any such there be, that may be excited in the organ of that sense by visible images, independent of the principle of association.
* The pains resulting from excessive heat or cold, unless these be referable to the touch.
* The pains of disease: or the acute and uneasy sensations resulting from the several diseases and indispositions to which human nature is liable.
* The pain of exertion, whether bodily or mental: or the uneasy sensation which is apt to accompany any intense effort, whether of mind or body.
XXII. 3. The pains of awkwardness are the pains which sometimes result from the unsuccessful endeavour to apply any particular instruments of enjoyment or security to their uses, or from the difficulty a man experiences in applying them.
XXIII. 4. The pains of enmity are the pains that may accompany the persuasion of a man's being obnoxious to the ill-will of such or such an assignable person or persons in particular: or, as the phrase is, of being upon ill terms with him or them: and, in consequence, of being obnoxious to certain pains of some sort or other, of which he may be the cause.
XXIV. 5. The pains of an ill-name, are the pains that accompany the persuasion of a man's being obnoxious, or in a way to be obnoxious to the ill-will of the world about him. These may likewise be called the pains of ill-repute, the pains of dishonour, or the pains of the moral sanction.
XXV. 6. The pains of piety are the pains that accompany the belief of a man's being obnoxious to the displeasure of the Supreme Being: and in consequence to certain pains to be inflicted by his especial appointment, either in this life or in a life to come. These may also be called the pains of religion; the pains of a religious disposition; or the pains of the religious sanction. When the belief is looked upon as well-grounded, these pains are commonly called religious terrors; when looked upon as ill-grounded, superstitious terrors.
XXVI. 7. The pains of benevolence are the pains resulting from the view of any pains supposed to be endured by other beings. These may also be called the pains of good-will, of sympathy, or the pains of the benevolent or social affections.
XXVII. 8. The pains of malevolence are the pains resulting from the view of any pleasures supposed to be enjoyed by any beings who happen to be the objects of a man's displeasure. These may also be styled the pains of ill-will, of antipathy, or the pains of the malevolent or dissocial affections.
XXVIII. 9. The pains of the memory may be grounded on every one of the above kinds, as well of pains of privation as of positive pains. These correspond exactly to the pleasures of the memory.
XXIX. 10. The pains of the imagination may also be grounded on any one of the above kinds, as well of pains of privation as of positive pains: in other respects they correspond exactly to the pleasures of the imagination.
XXX. 11. The pains of expectation may be grounded on each one of the above kinds, as well of pains of privation as of positive pains. These may be also termed pains of apprehension.
XXXI. 12. The pains of association correspond exactly to the pleasures of association.
XXXII. Of the above list there are certain pleasures and pains which suppose the existence of some pleasure or pain, of some other person, to which the pleasure or pain of the person in question has regard: such pleasures and pains may be termed extra-regarding. Others do not suppose any such thing: these may be termed self-regarding. The only pleasures and pains of the extra-regarding class are those of benevolence and those of malevolence: all the rest are self-regarding.
XXXIII. Of all these several sorts of pleasures and pains, there is scarce any one which is not liable, on more accounts than one, to come under the consideration of the law. Is an offense committed? It is the tendency which it has to destroy, in such or such persons, some of these pleasures, or to produce some of these pains, that constitutes the mischief of it, and the ground for punishing it. It is the prospect of some of these pleasures, or of security from some of these pains, that constitutes the motive or temptation, it is the attainment of them that constitutes the profit of the offense. Is the offender to be punished? It can be only by the production of one or more of these pains, that the punishment can be inflicted.