 On the simple picture, pleasure itself is always the same; when it is bound up with the different pleasures of sweets or philosophy it is only caused (however cognitively, reciprocally, or recurrently) in different ways. Philosophers have often aimed to respect, more equally with pleasure’s obscurely felt unity, also the diversity manifest in its occasions. Thus Plato speculated that pleasure is a sensing, perceiving, or awareness of improvement, in varying respects, in one’s condition; Aristotle, that it arises in the unimpeded functional fulfillment of varying life capacities in their characteristically different activities (e.g.; perceiving particular things, theoretically contemplating their natures); and contemporary writers that it is a welcoming attitude (had toward different contents) or some underlying stance of openness to experience generally that may waver between different objects and having none at all. Such questions have been explicitly contested at least since Plato had his Socrates suggest that pleasure is so extremely heterogeneous that no simple generalizations about it will hold, such as the hedonist’s claim that all pleasure is good, especially given the very large differences between the things that very different sorts of people enjoy (Philebus 12C–13B).