I question how this term can be reconciled with the "all pleasure is desirable" foundation,
"While therefore all pleasure because it is naturally akin to us is good, not all pleasure is choiceworthy, just as all pain is an evil and yet not all pain is to be shunned."
Note that he doesn't say all pleasure is desirable. He says all pleasure is a good (αγαθόν agathon) not that every pleasure is desirable. Pleasure is the good toward which all our actions point, but that doesn't mean *every* pleasure is desirable or choiceworthy.