 Pleasure has traditionally been connected with motivation, although traditions differ on how. Plato (Charmides 167e1–3), Aristotle (Rhetoric I, 11:1370a16–18; DA II, 3:414b2–6 and II, 9:4332b3–7; EE II, 7:1223a34–35), and the common sense for which they speak are pluralist about human motivation. For all these, while one salient kind of motive involves longing for pleasure or pleasant things, people also have other ultimate goals. They compete for honors and other purely competitive goods, seek revenge, and pursue and avoid other things as well. And sometimes they do so because of evaluative judgments based in ultimately nonhedonic grounds. Hedonists argued that spontaneous pleasure-seeking is evidence of pleasure’s unique status as our ultimate goal and good, as evidenced by the unenculturated and therefore uncorrupted appetites and values of infants. The ancient Stoics interpreted these phenomena so as to block this hedonist appeal to nature’s authority: pleasure is rather a by-product of the achievement of other ends, starting right from the infant’s innate impulses, not toward pleasure, but rather toward biological goods such as food, guided by a natural instinct directed toward its preservation, which rational motivation may later supersede (Long and Sedley, 1987, 65A3–4; Brunschwig 1986). Augustine influentially built on the Stoics in attributing pleasure to the will (CD XIV,6); later Western Christian thought mainly followed him.