That is to say...

That is to say, a person's enjoyment of eating delicious food might be more than someone else's, as he might have a stronger and healthier taste. Or a person might derive more enjoyment from eating a particular type of food, as it might be more pleasurable for him. Or a particular person might derive more enjoyment from a special dish when he fully concentrates on the food rather than on other objectives.

In like manner, two students might derive different types of enjoyment from learning a specific branch of science due to their different views on the desirability, utility and practicality of it. It is also clear that the stability of the pleasure depends on the endurance of conditions which lead to its emergence.

The supposed pleasure is cut off when the one taking pleasure or the object of pleasure is destroyed or when it is no longer desirable or when the person changes his mind or ceases paying attention to it. The multiplicity seen among the person taking pleasure, the objective of pleasure and the conditions leading to the emergence of pleasure has general applicability in the case of ordinary pleasures. The essence of pleasure however, can be traced in other cases where no such multiplicity exists.

In these cases, the word pleasure could be used with a kind of conceptual interpretation as is the case with regard to science and affection.

For example, to gain knowledge, the presence of the scholar, the object of learning and the trait of having knowledge is required, but its interpretive meaning also applies to the soul's speculative knowledge of itself or Almighty Allah's knowledge of Himself, even though in these cases, there is no multiplicity among knowledge, the scholar, and the object of learning likewise, the common meaning of affection requires the presence of the lover, the beloved, and the state of love but no such external plurality exists in the case of self-love.

As a consequence, instances of pleasure can be found which do not require the said multiplicity. For example, in the case of Almighty Allah, it could be said that enjoyment emanates from Him, even though in this case, the Bihjat interpretation is more befitting as some scholars have remarked. In the same manner, with regard to man, it could be said that he takes pleasure from his own being.

As his own being is dearer than anything else for him, the pleasure he derives from himself will be more than what he experiences in the case of other pleasures due to its desirability.