 Socrates then approaches the wisdom-virtue question from another angle, that of  acrasia  (weakness of will, 351b–358d), seeking to show that there is a kind of wisdom that is sufficient for virtue. This turns out to be a hedonic calculus that gives full value to temporally distant pleasures and pains. Socrates’ argument is targeted on those who think that wisdom can be overpowered by pleasure, as is the case with someone whose knowledge of the ill-effects of certain foods eats them anyway because of the pleasure they afford. If the scale of pleasures is the only scale of good, however, and if the agents in this case have the wisdom to calculate correctly the pleasure the agents may reasonably expect from each choice, then they cannot be led by pleasure to choose the worse, or less pleasurable course. The popular explanation for eating what we know is bad for us turns out, on this showing, to be incoherent. Some philosophers have thought Socrates simply overlooked the psychological facts of such cases, but Aristotle makes distinctions that allow him to retain the Socratic view that ethical failure implies cognitive failure without sacrificing common ideas about human motivation (Nicomachean Ethics 7). The matter was and still is controversial among philosophers.