In our discussion of Epicureanism we saw that the principle of pleasure consistently carried out produced bad results, and, as in the case of Tito Melema, developed the most contemptible character. Aristotle shows conclusively why this must be so. Pleasure is the sign and seal of healthful exercise of function. A life which has all its powers in effective and well-proportioned exercise will, indeed, be a life crowned with pleasure. You cannot, however, reverse this proposition, as the Epicurean attempts to do, and say that a life which seeks the maximum of pleasure will inevitably have the healthy and proportionate exercise of function as its consequent. According to Aristotle healthy exercise of function in a well-proportioned life in devotion to wide social ends and permanent personal interests, is the cause of which happiness is the appropriate and inevitable effect. Seek the cause and you will get the effect. Seek directly the effect, and you will miss both the cause you neglect and the effect which only the cause can bring. The criticism which we quoted from George Eliot on the career of Melema is the quintessence of the Aristotelian doctrine. To put it in a figure: Build a good fire and warm your room, and the mercury in the thermometer will rise. The cause produces the effect. But it does not follow that because you raise the mercury in the thermometer by breathing on the bulb, or holding it in your hand, that the fire will burn, or the room will be warmed. The Epicureans and hedonists are people who go about with the clinical thermometer of pleasure under their tongues all the time, and expect to see the world lighted with benevolence and warmed with love in consequence. Aristotle bids them take their clinical thermometers out of their mouths; stop fingering their emotional pulse; go to work about some useful business; pursue some large and generous end; and then, not otherwise, in case from time to time they have occasion to feel their pulse and take their temperature, they will as a matter of fact find that they are normal. But it isn't taking the temperature and feeling the pulse that makes them morally sound; it is doing their proper work and keeping in vigorous exercise that gives them the healthy pulse and normal temperature. There are, however, two apparently contradictory teachings about pleasure in Aristotle, and it is a good test of our grasp of his doctrine to see whether we can reconcile them. First he says, "In all cases we must be especially on our guard against pleasant things, and against pleasure; for we can scarce judge her impartially. And so, in our behaviour toward her, we should imitate the behaviour of the old counsellors toward Helen, and in all cases repeat their saying: If we dismiss her, we shall be less likely to go wrong." "It is pleasure that moves us to do what is base, and pain that moves us to refrain from what is noble."