 Gilbert Ryle (1949, 1954a, 1954b) accordingly argued that “pleasure” designates no occurrent experiences at all, but (in a central use) heedfully performed activities fulfilling unopposed dispositional inclinations and (in others) equally dispositional disturbances of, or else liabilities to, such  dispositions.[4]  The preferred first of these was a near transposition of Aristotle’s account of pleasure (in NE VII) as the unimpeded conduct of activities into the language of dispositions to behavior or action (since heed, or attention, was also taken dispositionally). Ryle’s logical dispositionalism was soon rejected (Nowell-Smith 1954, Penelhum 1957, Armstrong 1968, Lyons 1980). His constructive suggestion that pleasure be understood as a form of heed, attention, or interest builds on Aristotle’s observation that pleasure strengthens specific activities in competition with others and his arguing from this that pleasure varies in kind with the different activities on which it depends, each being strengthened by its own pleasures but weakened by others and also weakened by its own pains (NE X, 5:1175b1–24). On Ryle’s view, this is because to do something with pleasure just is to do it wholeheartedly and with one’s absorption in it undistracted by other activities or by feelings of any kind.