Fifth, painless pleasures.

Of a sixth class, I have no more to say. Thus, pleasure and mind may both
renounce the claim to the first place. But mind is ten thousand times
nearer to the chief good than pleasure. Pleasure ranks fifth and not
first, even though all the animals in the world assert the contrary.

...

From the days of Aristippus and Epicurus to our own times the nature of
pleasure has occupied the attention of philosophers. 'Is pleasure an evil?
a good? the only good?' are the simple forms which the enquiry assumed
among the Socratic schools. But at an early stage of the controversy
another question was asked: 'Do pleasures differ in kind? and are some
bad, some good, and some neither bad nor good?' There are bodily and there
are mental pleasures, which were at first confused but afterwards
distinguished. A distinction was also made between necessary and
unnecessary pleasures; and again between pleasures which had or had not
corresponding pains. The ancient philosophers were fond of asking, in the
language of their age, 'Is pleasure a "becoming" only, and therefore
transient and relative, or do some pleasures partake of truth and Being?'
To these ancient speculations the moderns have added a further question:--
'Whose pleasure? The pleasure of yourself, or of your neighbour,--of the
individual, or of the world?' This little addition has changed the whole
aspect of the discussion: the same word is now supposed to include two
principles as widely different as benevolence and self-love. Some modern
writers have also distinguished between pleasure the test, and pleasure the
motive of actions. For the universal test of right actions (how I know
them) may not always be the highest or best motive of them (why I do them).